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1 

2 

3 

4 

5 

6 

32X 


1 


THE 


BOOK  OF  RELIGIONS ; 


COMPRISING   THE 


VIEWS,  CREEDS,  SENTIMENTS,  OR  OPINIONS, 

or    ALL   THE 

PRINCIPAL  RELIGIOUS  SECTS  IN  THE  WORLD, 


PARTICUIARLV   OF 


ALL  CHRISTIAN  DENOMINATIONS 


■f^' 


EUROPE    AND    AMSiilCA 


TO    WHICH    ARE    ADDED 


1     CHURCH   ANb   MISSIONARY   STATISTICS, 


rOQETHER   WITH 


BIOGRAPHICAL    SKETCHES. 


BY  JOHN   HAY  WARD, 

AUTROR  OF  THE  "NEW  ENQLAND  OAZETTEER,' 


J^^-^. 

BOSTON: 

JOHN      HAYWARD, 

,  *" 

No.  7  CornhiU. 

1843. 

wMiaiHMii 


?FiHiEaii©  ]B]ii)nmi®sy« 


\ 


^ 


A 


7 

rx 


ENTKnRD  accobd:no  to  act  of  congress,  in  the  vear  18-12, 

BV  JOHN  HAVWAKD,  IN  THE    CLEKk's  OFFICE    OF    THE   UISTRICT 
COURT   or    THE    UIBTRICT    OF    MA8SACHU8ETT5. 


STEREOTYPED   AT  THE 
BOSTON  TYPE  AND  8TEBE0TTPE  rOUNfDRT. 


f  il'VHOil 


Wm.  White,  Prinier, 


•  V/, 


'-'"  -'iiiffttt  I  if '—  '  iii  i-nn'-^-ffl'Tii-'"-"ir'-"iHiiiiiiiriiiHwr'ii"  iiiirill>ita-i: 


.,j»^^  . 


"fl»* 


7 

111 


PREFACE. 


«    THE    YEAR    1849, 
i    OF   rilE    UlSTnlCT 

rs. 


UNDKT. 


Wm.  While,  Prinler, 

Spring  Laue,  Viisis*. 


A  FEW  yeara  since,  the  Editor  of  tiie  following  pages  published 
a  volunio  of  "  Religious  Creeds  and  Statistics ; "  and,  as  the  work, 
although  quite  limited,  met  with  general  approbation,  he  has  been 
induced  to  publish  another  of  the  same  nature,  but  on  a  much  larger 
plan,  trusting  that  it  will  prove  more  useful,  and  more  worthy  of 
public  favor. 

Hie  design  has  been,  to  exhibit  to  his  readers,  with  the  utmost 
impartiality  and  perspicuity,  and  as  briefly  as  their  nature  will 
permit,  the  views,  creeds,  sentimenta,  or  opinions,  of  all  the 
religious  sects  or  denominations  in  the  world,  so  far  as  utility 
seemed  to  require  such  an  exhibition ;  but  more  especially  to  give 
the  rise,  progress,  and  peculiarities,  o*"  all  the  principal  schemes 
or  systems  of  religion  which  exisi  in  the  United  States  at  *he 
present  day. 

The  work  is  intended  to  serve  as  a  manual  for  those  who  are 
desirous  of  acquiring,  with  as  little  trouble  as  possible,  a  correct 
knowledge  of  the  tenets  or  systems  of  religious  faith,  presented 
for  the  consideration  of  mankind ;  —  to  enable  then",  almost  at  a 
glance,  to  compare  one  creed  or  system  with  another,  and  each 
with  the  holy  Scriptures;  —  to  settle  the  minds  of  those  who  have 
formed  no  definite  opinions  on  religious  subjects;  —  and  to  lead 
us  all,  by  contrasting  the  sacred  truths  and  sublime  beauties  of 
Christianity  with  the  absurd  notions  of  pagan  idolaters,  of  skeptical 
and  of  infidels,  to  set  a  just  value  on  tlie  doctrines  of  HIM  vra% 

SPAKE    AS    NEVER   MAN    SPAKE. 

To  accomplish  this  design,  the  Editor  has  obtained,  from  the  most 
intelligent  and  candid  among  the  living  defenders  of  each  denoni- 
ination,  full  and  explicit  statements  of  their  religious  sentiments — 
such  as  they  believe  and  teach.  He  is  indebted  to  the  friends  of 
some  new  sects  or  parties  in  philosophy  and  religion,  for  an  ac- 
count of  their  respective  views  and  opinions.    With  regard  to 


■WhiMrmiirim  'mmnmiiiiMMiWrnrttfiiriiriiiilliWI 


4  PREPAOI. 

anterior  sects,  he  has  noticed,  from  the  best  authorities,  as  largfe  a 
number  as  is  thought  necessary  for  the  comparison  of  ancient  with 
modem  creeds. 

The  Church  and  Missionary  Statistics  are  believed  to  be  as 
accurate  as  can  be  constructed  from, materials  which  annually  ui>- 
dergo  greater  or  less  changes. 

The  Biograpliical  Sketches  are  derived  from  the  most  authentic 
■ources.  While  they  convey  useful  knowledge  in  regard  to 
the  fathers  and  defenders  of  the  various  systems  of  religious 
faith,  they  may  also  stimulate  our  readers  to  the  practice  of 
those  Christian  virtues  and  graces  which  adorned  the  lives  of 
many  of  them,  and  render  their  names  immortal, 

A  few  only  of  the  works  from  which  valuable  aid  has  been 
received,  can  be  mentioned :  —  Mosheim  and  McLaine's  Eccle- 
siastical History ;  Gregory  and  Ruter's  Church  History ;  Encyclo- 
peedia  Americana ;  Brown's  Encyclopedia  of  Religious  Knowledge; 
Adams's  View  of  Religions,  and  History  of  the  Jews ;  Benedict's 
History  of  all  Religions;  Evans's  Sketches;  Buck's  and  Hen- 
derson's Theological  Dictionaries;  Eliot's,  Allen's,  and  Blake's 
Biographical  Dictionaries;  Davenport ;  Watson ;  Grant's  Nestorians , 
Coleman's  Christian  Antiquities ;  Ratio  DiscipUnte ;  Haydn's  Dic- 
tionary of  Dates,  &c. 

To  clergymen  and  laymen  of  all  denominations,  who  have  assist- 
ed the  Editor  in  presenting  their  various  views  with  clearness  and 
fairness ;  to  the  secretaries  of  tlie  several  missionary  boards ;  to 
editors  of  religious  journals,  and  to  otlier  persons  who  have  kindly 
ftmished  documents  for  the  Statistics  and  Biographical  Sketches, 
he  tenders  acknowledgments  of  unfeigned  gratitude. 

While  the  Editor  assures  the  public  tliat  the  whole  has  been 
prepared  with  much  diligence  and  care,  and  witli  an  entire  freedom 
from  sectarian  zeal  or  party  bias,  he  cannot  but  indulge  the  hope 
that  his  «  Book  of  Religions  "  will  prove  acceptable  and  beneficial 
to  the  community,  as  imbodying  a  great  variety  of  facts  on  a  sub- 
ject of  d§ep  concern,  worthy  of  the  exercise  of  our  highest  fi«jculties, 
and  requiring  our  most  charitable  conclusions. 


/ 


ii«a>Ma«flMMaNMMi 


.uthoritiefl,  u  lar^  a 
riaon  of  ancient  with 

a  believed  to  be  aa 
B  which  annually  un- 

n  tlie  most  authentic 
ledge  in  regard  to 
ystema  of   religious 

to  the  practice  of 
idomed  the  lives  of 
)rtal, 

uable  aid  ha«  been 
1  McLaine's  Eccle- 
h  History ;  Eiicyclo- 
.eligious  Knowledge ; 
;he  Jews;  Benedict's 
);  Buck's  and  Hen- 
Allen's,  and  Blake's 
;  Grant's  Nestoriana , 
plinte;  Haydn's  Die- 
ions,  who  have  assist- 
►•s  with  clearness  and 
lissionary  boards ;  to 
ions  who  have  kindly 
iographical  Sketches, 
ratitudo. 

the  whole  has  been 
itli  an  entire  freedom 
but  indulge  the  hope 
iptable  and  beneficial 
ty  of  facts  on  a  sub- 
our  higlxest  fiiculties, 


1 '    '^m  I  III  < 


INDEX. 


A.  Page. 

Abeliani,  or  Abeloniani, 243 

Addiion,  Joseph 417 

Agricola,  John, .370 

Allcnite 280 

Annerican  Miraions, 336 

AnabaptigU I'M 

Ancient  American  Covenant,. 30S 
Andover  Orthodox  Creed, . . .  .138 

Antinomiana, 128 

Anti-Pedobaptists, 196 

Apostles'  Creed, 102 

Aquarians, 168 

Arians, 18 

Anus 368 

Armenians, 303 

Arminians 116 

Arminius,  James, 373 

Assembly's  Catechism, 141 

Athanasian  Creed, 102 

Athanasius, 368 

AtheisU, 217 

Augsburg  Confession, 302 

B. 

Bacon,  Francis, 407 

BapUtU, 182,  311,  340 

Quaker,  .  ■ 1§3 

Baptist  Missions,  English,. . .  .339 

Baxter,  Richard, 376 

Baxterians, 169 

Bereans, 109 

Beza,  Theodore, 366 

Bible  Chronology, 175 

Biographical  Sketcbea, 350 

Bishops,  Episcopal, 314 

Bourignonists, 201 


Boyle,  Robert, 413 

Brown,  Robert, 373 

Brownists 900 

Bucer,  Martin, .960 

Bullinger,  Henry, 363 

Burnet,  Gilbert 439 

C. 

Calvin,  John, 365 

Calvinisla, 11, 313 

Cambridge  Platform, 48 

Campbellites, 58 

Charles  V., 406 

Chauncey,  Charles 385 

Christian  Connection,  .  ..295,  313 

Christianity,  Frograss  of, 433 

Chronology,  Bible, 175 

Church  Government 20 

Church  SUtistics, 311 

Clarke,  John, 387 

Clarke,  Richard, 399 

Come-Outers, 177 

CongregationalistB, 20,  313 

Courtney,  WiUiam 38^ 

Creed,  Andover, Ig 

Apostles', 103 

•  Athanasian, 108 

Augsburg, 303 

New  Haven, 14ll 

Nicene 105 

Orthodox 138 

Cumberland  Presbyterians, ...  .85 

D. 

Daleites, ...878 

Dancers, 344 

Deiata, Sift 


ail<m*ti<ii*i">T<'i'*'W-  - 


'■'^^^i^^km'^-. 


'J:f!m 


INDEX. 


Digger*, 946 

Ditciplei  of  Chriit, 54,  314 

Diiciplei  of  St.  John, SftM 

Diuenters.     Sen  I'urUani. 

Doddridge,  Philip, 490 

Donati«ti St^l 

Dorrclitei 1C4 

Dutch  Reformed  Church tM 

E. 

£Uzabeth,  Princeii,. .  > 411 

Emancipatori, 872 

English  BaptiBt  MiMioni, 330 

Melhodivt  MiHioni,  .  .'M\i 

Epicurean!, i!44 

Epiitcopaliani, '2U,  314,  341 

Essenes, SJOa 


FMuilyof  Love, 259 

Fighting  Quakers ICa 

Fox,  George, 377 

Free  Communion  BaptiHts,  ...3U0 
Free-Will  Baptists,.. I'JO,  312,  341 

French  Missions, 34ti 

Friends,  or  Quakers, 64,  31!) 

O. 

Genevieve, 162,  428 

German  Missions, 346 

Ckrman  Peformed  CLurch,. . .  .90 

Gloss,  John, 383 

Glassites,  126 

Government,  Church, 20 

Greek  Church, 288 

H. 

Hale,  Matthew 408 

Harmless  Christians, 57 

Htrmonista, 163 

Hicksites 74,  :Jl9 

High  Churchmen, 308 

Higginson,  Francis, 310,  374 

Hooker,  Richard, 385 

Hopkins,  Samuel, 397 

Hopkinsians, 13 

Humunitarians, 19 


Huntingdon,  Lady  Selint, 


.395 


liuas,  John, '.t64 

Hutchinson,  Ann, 389 

Hutchinson  ans, Z 250 

I. 

Iniicpendrnts, 90 

Indian  Misi'ions, 348 

Religions, 810 

Statistics, 347 


Jebb,  John, 401 

Jerome  of  Progui , 352 

Jew 202,319,347 

JohnMoniuns, 280 

Juiii|ii<r8 181 

Justin  Martyr, 368 

K. 

Keith,  George, 383 

Keilhians, 193 

KnipiH-rdoliugs, 283 

Knox,  John 363 


Latter-Day  Saints, 860 

Lavator,  John  G.  C, 408 

Lee,  Ann, 381 

LeoX., ; 367 

Locke,  John, 416 

Loudon  Missionary  Society,  ..335 

Luther,  Martin', 365 

Lutherans, 0, 320 

M. 

Mahometans, 280 

Maimonides,  Moses 203,  370 

Martyr,  Peter, 368 

Materialists, 118 

Mayhew,  Jonathan, 306 

Mendnans, 884 

Melanctbon,  Philip, 3®l 

Mennonites, W 

Menno,  Simonis, 378 

Methodists,  Episcopal,. . .  117,  381 
Protestant,  ..183,381 


\ 


.;  <M>iiiWriirtillig|['H<Tiirtft%li<ffitfH'j»;i 


-t-.jtfi  I  WfiitHnniMiiWMitiifa»***fllli 


Lady  Selina,.... 395 

:«>4 

\nn, 290 

Hi, '. U60 

I. 

, 90 

>ni 349 

ion., aio 

lici 347 

J. 

401 

ragu< , 352 

aoa,  31i),  347 

280 

181 

r, 368 

K. 

{G, 383 

193 

ngg, 283 

36;{ 

L. 

Saintg, 260 

inG.  C, 402 

381 

: 387 

1 415 

lionary  Society, .  .335 

■tin; 355 

9,380 

M. 

I,... 290 

,  MoBC 203,370 

er, 362 

"S 

mathan, 396 

284 

,  Philip 361 

w 

lonii, 379 

Episcopal,...  117,  321 
ProteBtant,  ..123,321 


INPEX. 


McthodiiU,  Priniitiv*, 300 

MvthodiaU'  Minioiii, 344 

Vitwi   of   Perfec- 
tion,   274 

Miltir'*  Virwa  on  the  Second 

Coniinir  of  Chritt 170 

Millfiiariang, ....2i)2 

Miaaiunary  Slutiatioa, ^133 

Missioiia,  Ainerican  Foreign,.. 33(i 

Misaiona,  inilian, .342 

iVIulinoa,  Miclmul, 38!) 

Moraviuiia, 40,  Xi'.i 

Moriiioiiitoi 200 

MugglL'tuiiiaim, 284 

Murray,  Julin, ,  .423 

N. 
Neccaaariana.     See  Miiterialuts. 

Neatorians, lUXi 

Netlierlniid  MiHHinna, 34li 

New  lluven  Orthodox  Creed,.  14ii 

New  J(>rii!ial(>m  Church, i.'iO 

Newtiin,  iiiauc, 40:i 

Nicene  Creed, 105 

Nunconforniiats, 204 

Nonjuror!),  294 

Non-Uesislnnts, 247 

Novatiana, 305 

O. 

Oberlin   Views  of  Sanctifica- 

tion, 278 

CEcolampadius,  John, 355 

Orthodox  Creed 132 

OsgooditcB, 160 

P. 

Pantheists, 219 

Pagans,  . . . : .34 

Pedobuptista, 193 

Pelagians, 130 

Penn,  William, 378 

Perfectionists, 274 

Pharisees, .■...202 

Popes  of  Rome, 326 

Pre-Adamites, 131 

Predestinarians, 132 


Pteibyterinna, 99,  39tt 

,  Guiiiberiand,. . .  .95 

Hresbyterian  Missions, 336 

Priestley,  Joaeph 400 

Primitive  Chriatiana, .900 

MethodiaU, 306 

Princess  Eiiaabeth, 411 

Progress  of  Christianity, 439 

Prntijstanta, 196 

Protestant  MethodisU,  . .  .lif.!,  391 

Missions, 333 

Puritans, 900 

Purvea,  Jauiea,.... 401 

Pusi-yitca, 909 

Q. 

Qualiers,  or  Friends, 64 

Quoker  BaptisU, 103 

v^uietiHts, 983 

R. 

Raiiterii,     See  Oeekers. 

Re-A  iioiatLTs, 289 

Reforiuution, 85 

Reformed  Churches 88 

Reforujod  Dutci)  Church,  .88,  394 

German  C)iuruh,....90 

Rheiiiiiii  Missions, 347 

Restoration  iata, 91 

Rogerenes, 166 

Roiiinn  Catholics,. .  .102,  324,  347 
Ruusiaa  Church, 886 

8. 

S:ibbatarians 191 

Sabellians, 125 

Sadducecs, 202 

Sanctification,  ViewB  on 278 

Sandemanians, 126 

Sandeman,  Robert, , .396 

Satanians, 243 

Saybrook  Platform, 48 

Seabury,  Samuel, 33,  398 

Schools,  Theological, .439 

Scottish  Missions, ......  .346,  347 

Se-Baptists, 981 

Sectarians, 90 


i&tkd^-Mi£-iLl^i^  -'lt«^ 


I 


8 


INDEX. 


flMken, • S47 

S«rvotuf,  MiohMl, 371 

•Xuiii":! »«'•=»»»•  =^ 

Shakers, ......7l> 

Bimoniani SJ33 

8ix-riinci[>lc  Baptiita, lOS 

Skeplica,.: SM6 

Sociniua,  Fauatiu, •  •  'STS 

Sociniani, IW 

Bouthcotton, 256 

Bpinuxa,  Benedict, 380 

Statistic*  of  Churohes, 311 

of  Missions, 33!) 

Succession  of  Bishops 315 

Supralapsarians, 343 

Swedenborg, 15() 

Bwedenborgians, 150,  330 

T. 
TM-Se 982 

Taylors  (Dr.)  View 142 

Theological  Schools, 43S 

Tillotson,  John, 402 

Transcendentalists, 301 

Trinitarians, 290 

Tunkers,  or  Tumblers 55 

U. 

Unitarians, 196,  331 

United  Brethren, 49 

United  Society  of  Believers,. .  .75 


UnirenMlbta, 06,881 

W. 

Wald«nsea, 970 

Water-Drinkers, 16S 

WatU,  Isaao, 418 

Wesley,  John, 300 

Wesleyan  Missions, 343 

Westminster  Catacli     n, .....  141 

Whippers, 167 

Whitefield,  George, 393 

Whitetield  Methodists, 203 

Wickliffe,  John 380 

Wiokliffites 946 

Wiihnlininian 847 

Wilkinsoniana, 167 

Williams,  Roger 386 

Winchester,  Elhanan, 486 

Worshippers  of  the  Devil,. . .  .886 

X. 

Xavier,  Francis, 161,  379 

Y. 

Yexidees,  or  Worshippers  of  the 
DevU 285 

Z. 

Zanchius,  Jerome, 386 

Zinzendorf,  Count, 383 

Zuinglius,  Ulricas, 369 

2uinglians, 846 


^^^^. 


86,  S8I 

W. 

970 

Brt, 168 

418 

I, 300 

Mloni, S48 

Citech     II, 141 

167 

Iforge, 3B0 

iRthoiliit*, 3103 

lin, 360 

945 

847 

II, 167 

iger, 386 

Dllmnan, 495 

of  the  Devil ittiS 

X. 

oi* 161,378 

Y. 

WonhippenofUie 
!»6 

Z. 

Tome, 366 

Count, 383 

flricui, 369 

846 


BOOK     OF     RELIGIONS. 


LUTHERANS, 

OR 

THE    EVANGELICAL    LUTHERAN    CHURCH. 

Tins  denominatinn  adhere  to  the  opinions  of  Martin 
Lutiier,  the  celebrated  reformer. 

The  Lutherans,  of  all  Protestants,  are  those  who  differ 
least  from  the  Romish  church,  as  they  affirm  that  the  body 
and  bloo<l  of  Christ  are  materially  present  in  the  sacrament 
of  the  Lord's  supper,  though  in  an  incomprehensible  man- 
ner :  this  they  term  consubstantiation.  They  likewise  repre- 
sent some  rites  and  institutions,  as  the  use  of  images  in 
churches,  the  vestments  of  the  clergy,  the  private  confession 
of  sins,  the  use  of  wafers  in  the  administration  of  the  Lord's 
supper,  the  form  of  exorcism  in  the  celebration  of  baptism, 
and  other  ceremonies  of  the  like  nature,  "x  tolerable,  and 
some  of  them  useful.  The  Lutherans  maintain,  with  regard 
to  the  divine  decrees,  that  they  respect  the  salvation  or 
misery  of  men  in  consequence  of  a  previous  knowledge  of 
their  sentiments  and  characters,  and  not  as  founded  on  the 
mere  will  of  God.     See  Augsburg  Confession  of  Faith. 

Towards  the  clo.se  of  the  last  century,  the  Lutherans  began 
to  entertain  a  greater  liberality  of  sentiment  than  they  had 
before  adopte<l,  though  in  many  places  they  persevered  longer 
in  despotic  principles  than  other  Protestant  churches.  Their 
public  teachers  now  enjoy  an  unbounded  liberty  of  dissenting 
from  the  decisions  of  those  symbols  of  creeds  which  were 
once  deemed  almost  infallible  rules  of  faith  and  prai.tice,  find 


>iiin»'iiii>tfMli«.iri'm(|||j||>(i,.i 


*w«l»^'l"lN  IXiMitf  1 'II    II     <«.i).ln>iiMtiifc.irfc.<ii1lwf'^ 


10 


LtrrHEBANS. 


of  dsclaring  their  dissent  in  t'ae  manner  they  judge  most 
expedient. 

The  capital  articles  which  Luther  maintained  are  as 
follow :  — 

1.  That  the  holy  Scriptures  are  the  only  source  whence 
we  are  to  draw  our  religious  sentiments,  whether  they  relate 
to  faith  or  practice.  (See  2  Tim.  3:15—17.  Prov.  1: 
9.  Isa.  8:20.  Luke  1:4.  John  5:39;  20:31.  1  Cor. 
4 : 6,  &,c.) 

2.  That  justification  is  the  effect  of  faith,  exclusive  of  good 
works,  and  that  faith  ought  to  produce  good  works,  purely  in 
obedience  to  God,  and  not  in  order  to  our  justification.  (See 
Gal.  2:21.) 

3.  That  no  man  is  able  to  make  satisfaction  for  his  sins. 
(See  Luke  17 :  10.) 

In  consequence  of  these  leading  articles,  Luther  rejected 
tradition,  purgatory,  penance,  auricular  confession,  masses, 
invocation  of  saints,  monastic  vows,  and  other  doctrines  of 
the  churcli  of  Rome. 

The  external  affairs  of  the  Lutheran  church  are  directed 
by  three  judicatories,  viz.,  a  vestry  of  the  congregation,  a 
district  or  special  conference,  and  a  general  synod.  The 
synod  is  composed  of  ministers,  and  an  equal  number  of 
laymen,  chosen  as  deputies  by  the  vestries  of  their  respective 
congregations.     From  this  synod  there  is  no  appeal. 

The  minislerium  is  composed  of  ministers  only,  and 
regulates  the  internal  or  spiritual  concerns  of  the  church, 
such  as  examining,  licensing,  and  ordaining  ministers,  judging 
in  controversies  about  doctrine,  &c.  The  synod  and  minis- 
terium  meet  annually. 

Confession  and  absolution,  in  a  very  simple  form,  are  prac- 
tised by  the  American  Lutherans;  also  confirmatioii,  by 
which  baptismal  vows  are  ratified,  and  the  subjects  become 
communicants.  Their  liturgies  are  simple  and  impressive, 
aid  the  clergy  are  permitted  to  use  extempore  prayer.  See 
Siatistics  of  Churches, 


'""Utti-^T  ililTcimilr- -       I     I   -  — ^■"■'■'"■^— ■'■■■f"-"-||"- 


i 


— ,. 


r  they  judge  most 

maintained    are   as 

only  source  whence 
whether  they  relate 
15—17.  Prov.  1: 
>;  20:31.     1  Cor. 

;h.  exclusive  of  good 

K)d  works,  purely  in 

justification.     (See 

faction  for  his  sins. 

Jes,  liuther  rejected 
confession,  masses, 
[  other  doctrines  of 

church  are  directed 
the  congregation,  a 
jeneral  synod.  The 
m  equal  number  of 
;s  of  their  respective 
3  no  appeal, 
ministers  only,  and 
erns  of  the  church, 
ng  ministers,  judging 
^he  synod  and  minia- 
t 
imple  form,  are  prac- 
so  confirmatioii,  by 
the  subjects  become 
aple  and  impressive, 
mpore  prayer.      See 


CALVINISTS. 


CALVINISTS. 


n 


This  denomination  of  Christians,  of  the  Congregational 
order,  are  chiefly  descendants  of  th§  English  Puritans,  who 
founded  most  of  the  early  settlements  in  New  England. 
They  derive  their  name  from  John  Calvin,  an  eminent  re- 
former. 

The  Calviuiats  are  divided  into  ♦hree  parties, — High, 
Strict,  and  Moderate.  The  High  Calvinists  favor  the  Hop- 
kinsian  system.  The  Moderate  Calvinists  embrace  the  lead- 
ing features  of  Calvin's  doctri.  »ut  object  to  tome  parts, 
particularly  to  his  views  of  the  aoclrines  of  predestination, 
and  the  extent  of  the  design  of  Christ's  death.  While  they 
hold  to  the  election  of  grace,  they  do  not  believe  that  God 
has  reprobated  any  of  his  creatures.  They  believe  that  the 
atonement  is,  in  its  nature,  general,  but  in  its  application, 
particular  ;  and  that  free  salvation  is  to  be  preached  to  sin- 
ners  indiscriminately.  The  doctrines  of  the  Strict  Calvinists 
are  those  of  Calvin  himself,  as  established  at  the  synod  of 
Dort,  A.  D.  1618,  and  are  as  follow,  viz. :  — 

1.  They  maintain  that  God  hath  chosen  a  certain  num- 
ber of  the  fallen  race  of  Adam  in  Christ,  before  the  foundap 
tion  of  the  world,  unto  eternal  glory,  according  to  his  immu- 
table purpose,  and  of  hib  free  grace  and  love,  without  the 
least  foresight  of  faith,  good  works,  or  any  conditions  per- 
formed by  the  creature ;  ap.d  that  the  rest  of  mankind  he  wan 
pleased  to  pass  by,  and  ordain  to  dishonor  and  wrath,  for 
their  sius,  to  the  praise  of  his  vindictive  justice.  (See  Prcnr. 
16 :  4.  Rom.  9  :  from  ver.  11  to  end  of  chap. ;  8 :  30.  Eph. 
1:4.     Acts  13:  48.)  .,>i> 

2.  They  maintain  that,  though  the  death  of  Christ  be  i 
most  perfect  sacrifice,  and  satisfaction  for  sins,  of  infinite 
value,  abundantly  sufficient  to  expiate  the  sins  of  the  wholA 
world,  —  and  though,  on  this  ground,  the  gospel  is  to  be 


iil*tf'IWWfan'W>*.^ 


1» 


CALVINI8T8. 


preached  to  all  mankind  indiscriminately,  yet  it  was  the  will 
of  God  that  Christ,  by  the  blood  of  the  cross,  should  effica- 
ciously redeem  all  those,  and  those  only,  who  were  from 
eternity  elected  to  salvation,  and  given  to  him  by  the  Father. 
(See  Ps.  33 :  11.     John  6 :  37 ;  10  :  11 ;  17  :  9.) 

3.  They  maintain  that  mankind  are  totally  depraved,  in 
consequence  of  the  fall  of  the  first  man,  who  being  their 
public  head,  his  sin  involved  the  corruption  of  all  his  poster- 
ity, and  which  corruption  extends  over  the  whole  soul,  and 
renders  it  unable  to  turn  to  God,  or  to  do  any  thing  truly 
good,  and  exposes  it  to  his  righteous  displeasure,  both  in  this 
world  and  that  which  is  to  come.  (See  Gen.  8 :  21.  Ps.  14 : 
2,  3.  Rom.  3  :  10,  11,  12,  &c. ;  4  :  14 ;  5  :  19.  Gal.  3 : 
10.    2Cor.  3:6,  7.) 

4.  They  maintain  that  all  whom  God  hath  predestinated 
unto  life,  he  is  pleased,  in  his  appointed  time,  effectually  to 
call,  by  his  word  and  Spirit,  out  of  that  state  of  sin  and  death, 
in  which  they  are  by  nature,  to  grace  and  salvation  by  Jesus 
Christ.  (See  Eph.  1 :  19  ;  2  :  1,  5.  Phil.  2  :  13.  Rom.  3  : 
27.     1  Cor.  1:31.    Titus  3:  5.) 

5.  Lastly,  they  maintain  that  those  whom  God  haS 
effectually  called,  and  sanctified  by  his  Spirit,  shall  never 
finally  fall   from  a  state  of  grace.     They   admit  that  true 

'  believers  may  fall  partially,  and  would  fall  totally  and 
finally,  but  for  the  mercy  and  faithfulness  of  God,  who 
keepeth  the  feet  of  his  saints ;  also,  that  he  who  bestoweth 
the  grace  of  perseverance,  bestoweth  it  by  means  of  read- 
ing and  hearing  the  word,  meditation,  exhortations,  threat- 
enings,  and  promises ;  but  that  none  of  these  things  imply 
the  possibility  of  a  believer's  falling  from  a  state  of  jus- 
tification.  (See  Isa.  53  :  4,  5,  6 ;  54 :  10.  Jer.  32  :  38, 40. 
Rom.  8:  38,  39.  John  4:  14;  6:  39;  10:  28;  11:  26. 
Junes  1 :  17.  1  Pet.  3  :  26.)  See  Orthodox  Creeds,  and 
Hophinaians. 


jK.aWnXMWW 


iii<iiw».'i»jil|it>yMr|ii.u»'-'^''*^- 


-f^i^' 


jret  it  was  the  will 
OSS,  should  effica- 
,  who  were  from 
im  by  the  Father. 
7:9.) 

tally  depraved,  in 
who  being  their 
1  of  all  his  poster- 
;  whole  soul,  and 
io  any  thing  truly 
asure,  both  in  this 
in.  8:  21.  Ps.  14: 
;  5:  19.     Gal.  3: 

liath  predestinated 
time,  effectually  to 
e  of  sin  and  death, 
salvation  by  Jesus 
.2:13.     Rom.  3: 

whom  God  has 
Spirit,  shall  never 
I  admit  that  true 
i  fall  totally  and 
less  of  God,  who 
t  he  who  bestoweth 
by  means  of  read* 
xhortations,  threat- 
these  things  imply 
>m  a  state  of  jus- 
I.    Jer.  32:38,10. 

10  :  28  ;  11 :  26. 
\hodoz  Creeds,  and 


H0PK.1NS1AN9. 


HOPKINSIANS. 


It 


This  denomination  of  Christians  derives  its  name  from 
Samuel  Hopkins,  D.  D.,  formerly  pastor  of  the  first  Congre- 
gational church  in  Newport,  R.  I. 

The  following  is  a  summary  of  the  distinguishing  tenets 
of  the  Hopkinsians,  together  with  a  few  of.  the  reasons  they 
bring  forward  in  support  of  their  sentiments :  — 

"  1.    That  all  true  virtue,  or  real    holiness,  consists  in 
disinterested   benevolence.     The  object  of  benevolence  is 
universal  being,  including  God  and  all  intelligent  creatures. 
It  wishes  and  seek.j  the  good  of  every  individual,  so  far  as 
is  consistent  with  the  greatest  good  of  the  whole,  which 
is  comprised  in  the  glory  of  God   and  the  perfection  and 
happines.s  of  his  kingdom.     The  law  of  God  is  the  standard 
of  all  moral  rectitude  or  holiness.     This  is  reduced  into  love 
to  God,  and  our  neighbor  as  ourselves;  and  universal  good- 
will  comprehends  all  the  love  to  God,  our  neighbor,  and 
ourselves,  required  in  the  divine  law,  and,  therefore,  must  be 
the  whole  of  holy  obedience.     Let  any  serious  person  think 
what  are  the  particular  branches  of  true  piety ;  when  he  has 
viewed  each  one  by  itself,   he  will   find  that  disinterested 
friendly  affection  is  its  distinguishing  characteristic.      For 
instance,  all  the  holiness  in  pious  fear,  which  distinguishes  it 
from  the  fear  of  the  wicked,  consists  in  love.     Again,  holy 
gratitude  is  nothing  but  good-wili  to  God  and  our  neighbor, 
—  in  which  we  ourselves  are  included,  —  and  correspondent 
affection,  excited  by  a  view  of  the  good-will  and  kindness 
of  God.     Universal  good-will  also  implies  the  whole  of  the 
duty  we  owe  to  our  neighbor;  for  justice,  truth,  and  faithful- 
ness,  are  comprised  in  universal  benevolence;  so  are  temper- 
ance and  chastity.    For  an  undue  indulgence  of  our  appetites 
and  passions  is  contrary  to  benevolence,  as  tending  to  hurt 
ourselves  or  others,  and  so,  opposite  to  the  general  good,  and 
the  divine  command,  in  which  all  the  crime  of  such  indul- 
2 


14 


HOFKINSIANS. 


gence  consists.  In  short,  all  virtue  is  nothing  but  benevolence 
acted  out  in  its  proper  nature  and  perfection ;  or  love  to  God 
and  our  neijjhbor,  made  perfect  in  all  its  genuine  exercises 
Mid  expressions. 

»  2.  That  all  sin  consists  in  selfishness.     By  this  if  meant 
an  interested,  selfish  affection,  by  which  a  person  sets  himself 
up  as  supreme,  and  the  only  object  of  regard ;  and  nothing 
is  good  or  lovely  in  his  view,  unless  suited  to  promote  his 
own  private  interest.     This  self-love  is,  in  its  whole  nature, 
and  every  degree  of  it,  enmity  against  God;  it  is  not  subject 
to  the  law  of  God,  and  is  the  only  affection  .that  can  oppose 
it     It  is  the  foundation  of  all  spiritual  blindness,  and,  there- 
fore, the  source  of  all  the  open  idolatry  in  the  heathen  world, 
and  false  religion  under  the  light  of  the  gospel :  all  this  is 
agreeable  to  that  self-love  which  opposes  God's  true  character. 
Under  the  influence  of  this  principle,  men  depart  from  truth; 
it  being  itself  the  greatest  practical  lie  in  nature,  as  it  sets 
up  tliat  which  is  comparatively  nothing  above  universal  ex- 
istence.   Self-love  is  tlie  source  of  all  profaneness  and  impiety 
in  the  warld,  and  of  all  pride  and  ambition  among  men, 
which  is  nothing  but  selfishness,  acted  out  in  this  particular 
way.     This  is  the  foundation  of  all  covetousness  and  sensu- 
ality, as  it  blinds  people's  eyes,  contracts  their  hearts,  and 
sinks  them  down,  so  that  they  look  upon  earthly  enjoyments 
as  the  greatest  good.     This  is  the  source  of  all   falsehood, 
injustice,  and  oppression,  as  it  excites  mankind  by  undue 
methods  to  invade  the  property  of  others.    Self-love  produces 
all   the    violent  passions  —  envy,   wTath,   clamor,    and  evil 
speaking;    and   every  thing  contrary  to  the  divine  law  is 
briefly  comprehended  in  this  fruitful  source  of  all  iniquity  — 

self-love. 

"  3.  That  there  are  no  promises  of  regenerating  grace 
made  to  the  doings  of  the  unregenerate.  For,  as  far  as  men 
act  from  self-love,  they  act  from  a  bad  end;  for  those  who 
have;  no  true  love  to  God,  really  do  no  duty  when  they 
attend  on  the  externals  of  religion.  And  as  the  unregenerat<J 
aci  trom  a  selfish  principle,  they  do  nothing  which  is  com- 


iwiiiwiiiiiii  I  till  Kill  ni!i<i«Wii<«miiii»  iw,i  mumtim 


W.HIIM  my '  1 1 n  111  ■  w  ^^^ft^cwmB^BtffSS^'f' 


g  but  benevolence 
n ;  or  love  to  God 
genuine  exercises 

By  this  i"  meant 
lerson  seta  himself 
rard;  and  nothing 
k1  to  promote  his 

its  whole  nature, 
1 ;  it  is  not  subject 
1  .that  can  oppose 
ndness,  and,  there- 
the  heathen  world, 
gospel :  all  this  is 
od's  true  character. 

depart  from  truth ; 
I  nature,  as  it  sets 
hove  universal  ex- 
neness  and  impiety 
>ition  among  men, 
t  in  this  particular 
ousness  and  sensu- 
ts  their  hearts,  and 

earthly  enjoyments 
;e  of  all  falsehood, 
mankind  by  undue 

Sclf-iove  produces 
,  clamor,  and  evil 
I  the  divine  law  is 
ceof  all  iniquity  — 

regenerating  grace 
For,  as  far  as  men 
end;  for  those  who 
no  duty  when  they 
I  as  the  unregeneratri 
;hing  which  is  conw 


HOPKINSIANS. 


3« 


manded;  their  impenitent  doings  are  wholly  opposed  to 
repentance  and  conversion,  therefore  not  implied  in  the 
command  to  repent,  &,c. :  so  fur  from  this,  they  are  alto- 
gether disobedient  to  the  command.  Hence  it  appears  that 
there  are  no  promises  of  salvation  to  tlie  doings  of  the 
unregeiierate. 

"4.  That  the  impotency  of  sinners,  with  respect  to 
believing  in  Christ,  is  not  natural,  but  moral;  for  it  is  a 
plain  dictate  of  common  sense,  tliat  natural  impossibility 
excludes  all  blame.  But  an  unwilling  mind  is  universiUly 
considered  as  a  crime,  and  not  as  an  excuse,  and  is  the  very 
thing  wherein  our  wickedness  consists.  That  the  impotence 
of  the  sinner  is  owing  to  a  disatfection  of  heart,  is  evident 
from  the  promises  of  the  gospel.  When  any  object  of  good 
IS  proposed  and  promised  to  us  upon  asking,  it  clearly  evinces 
that  there  can  be  no  impotence  in  us,  with  respect  to  ob- 
taining it,  besides  the  disapprobation  of  the  will ;  and  that 
inability  which  consists  in  disinclination,  never  renders  any 
thing  improperly  the  subject  of  precept  or  command. 

"5.  That,  in  order  to  faith  in  Christ,  a  sinner  must 
approve,  in  his  heart,  of  the  divine  conduct,  even  though  God 
should  cast  him  off  forever ;  which,  however,  never  in)plies 
love  of  misery,  nor  hatred  of  happiness.  For  if  the  law  is 
good,, death  is  due  to  those  who  have  broken  it.  The  Judge 
of  ail  the  earth  cannot  but  do  right.  \i  would  bring  ever- 
lasting reproach  upon  his  government  te  .spare  us,  considered 
merely  as  in  ourselves.  When  this  is  felt  in  our  hearts,  and 
not  till  then,  we  shall  be  prepared  to  look  to  the  free  grace 
of  God,  through  the  redemption  which  is  in  Christ,  and  to 
exercise  faith  in  his  bhxxl,  <  who  is  set  forth  to  be  a  propiti- 
ation  to  declare  God's  righteousness,  that  he  might  be  Just, 
and  yet  be  the  justifier  of  him  who  believeth  in  Jesus.' 

«♦  6.  That  the  infinitely  wise  and  holy  God  has  exerted  his 
omnipotent  power  in  such  a  manner  as  he  purposed  should 
be  followed  with  the  existence  and  entrance  of  moral  evil 
into  the  system.  For  it  must  be  admitted  on  all  hands,  that 
God  has  a  perfect  knowledge,  foresight,  and  view  of  all 


mmtmmmimtmmimmii'^*-' 


16 


HOPKINSiANSt 


possible  existences  and  evcntH.  If  thnt  system  and  scene  of 
operati  j,,  i„  which  moral  evil  sliould  never  have  existed, 
were  actually  preferred  in  the  divine  mind,  certainly  the 
Deity  is  infinitely  disappointed  in  the  issue  of  his  own  op- 
erations. Nothing  can  be  more  dishonorable  to  God  tlian  to 
imagine  that  the  system  which  is  actually  formed  by  the 
divine  hand,  and  which  was  made  for  his  pleasure  and  glory, 
is  yet  not  the  fruit  of  wise  contrivance  and  design. 

"  7.  That  the  introduction  of  sin  is,  upon  the  whole,  for 
the  general  good.  For  the  wisdom  and  power  of  the  Deity 
are  displayed  in  carrying  on  designs  of  the  greatest  good ; 
and  the  existence  of  moral  evil  has,  undoubtedly,  occasioned 
a  more  full,  perfect,  and  glorious  discovery  of  the  infinite 
perfections  of  the  divine  nature,  thiui  could  otherwise  have 
been  made  to  the  view  of  creatures.  If  the  extensive  mani- 
festations of  the  pure  and  holy  nature  of  God,  and  his  infinite 
aversion  to  sin,  and  all  his  inherent  perfections,  in  their 
genuine  fruits  and  effects,  is  either  itself  the  greatest  good, 
or  necessarily  contains  it,  it  must  necessarily  follow  that  the 
introduction  of  sin  is  for  the  greatest  good. 

» 8.  That  repentance  is  before  faith  in  Christ.  By  this 
is  not  intended,  tliat  repentance  is  before  a  speculative  belief 
.  of  the  l)eing  and  perfections  of  God,  and  of  the  person  and 
character  of  Christ;  but  only  that  true  repentance  is  previous 
to  a  saving  faith  in  Christ,  in  which  the  believer  is  united 
to  Christ,  and  entitled  to  the  benefits  of  his  mediation  and 
atonement.  That  repentance  is  before  faith  in  this  sense, 
appears  from  several  considerations.  1.  As  repentance  and 
faith  respect  diflerent  objects,  so  they  are  distinct  exercises 
of  the  heart ;  and  therefore  one  not  only  may,  but  must,  be 
prior  to  the  other.  2.  There  may  be  genuine  repentance  of 
sin  without  faith  in  Christ,  but  there  cannc*  be  true  faith  in 
Christ  without  repentance  of  sin ;  and  since  repentance  is 
necessary  in  order  to  faith  in  Christ,  it  must  necessarily  be 
prior  to  faith  in  Christ.  3.  John  the  Baptist,  Christ,  and 
lus  apostles,  taught  that  repentance  is  before  faith.  John 
cried,  '  Repent,  for  the  kingdom  of  heaven  ia  at  hand  ; '  inti. 


mmMHMH 


em  and  scene  of 
ver  have  existed, 
nd,  certainly  the 
e  of  his  own  op- 
)ie  to  God  than  to 
ly  formed  by  the 
[ensure  and  glory, 
design. 

on  the  whole,  for 
)\ver  of  the  Deity 
lie  greatest  good; 
btedly,  occasioned 
iry  of  the  infinite 
Id  otherwise  have 
le  extensive  mani- 
^d,  and  his  infinite 
rfections,  in  their 
the  greatest  good, 
ily  follow  that  the 

n  Christ.  By  this 
I  speculative  belief 
of  the  person  and 
Mitance  is  previous 
1  believer  is  uniteil 
his  mediation  and 
aith  in  this  sense, 
\.a  repentance  and 
distinct  exercises 
may,  but  must,  be 
nine  repentance  of 
c'  be  true  faith  in 
ince  repentance  is 
lust  necessarily  be 
aptist,  Christ,  and 
iefore  faith.  John 
nis  at  haiid;'  inti«' 


HOPKINSIANS. 


fff 


mating  that  true  repentance  was  necessary  in  order  to  embrace 
the  gospel  of  the  kingdom.  Christ  commanded,  '  Repent  ye» 
and  believe  the  gospel.'  And  Paul  preached  'repentance 
toward  God,  and  faith  toward  our  Lord  Jesus  Christ.' 

"  9.  That,  though  men  became  sinners  by  Adam,  accord- 
ing to  a  divine  constitution,  yet  they  have,  and  are  account- 
able for,  no  sins  but  personal;  for,  1.  Adam's  act,  in  eating 
the  forbidden  fruit,  was  not  the  art  of  his  posterity ;  there- 
fore they  did  not  sin  at  the  same  time  he  did.  2.  The 
sinfulness  of  that  act  could  not  be  transferred  to  them 
afterwards,  becau.se  the  sinfulness  of  an  act  can  no  more  be 
transferred  from  one  person  to  another  than  an  act  itself. 
3.  Therefore  Adam's  act,  in  eating  the  forbidden  fruit,  was 
not  the  rauae,  but  only  the  ocrasion,  of  his  posterity's  being 
sinners.  God  w;us  pleased  to  make  a  constitution,  that,  if 
Adam  remained  holy  through  his  state  of  trial,  his  posterity 
should,  in  consequence,  be  holy  also;  but  if  he  sinned,  his 
posterity  should,  in  consequence,  be  sinners  likewise.  Adam 
sinned,  and  now  God  brings  his  po^jterity  into  the  world 
sinners.  By  Adam's  sin  we  are  become  sinners,  not  for  it ; 
his  sin  being  only  the  occasion,  not  the  cause,  of  our  commit- 
ting sins. 

"  10.  That,  though  believers  are  justified  througJi  Christ's 
righteousness,  yet  his  righteousness  is  not  tramfvrrcd  to 
them.  For,  1.  Personal  righteousness  can  no  more  be  trans- 
ferred from  one  person  to  another,  than  personal  sin.  2.  If 
Christ's  persona]  righteousness  were  transferred  to  believers, 
they  would  be  a."*  perfectly  holy  as  Christ,  and  so  stand  in  no 
need  of  forgiveness.  3.  Bin  believers  are  not  conscious  of 
having  Christ's  personal  righteousness,  but  feel  and  bewail 
much  indwelling  sin  and  corruption.  4.  The  Scripture  rep- 
resents-believers  as  receiving  only  the  benefits  of  Christ's 
righteousness  in  justification,  or  their  being  pardoned  and 
accepted  for  Christ's  righteousness'  sake;  and  this  is  the 
fTopet  Scripture  notion  of  imputation.  Jonathan's  right- 
eousness was  imputed  to  Mephibosheth  when  David  showed 
kindness  to  him  for  his  father  Jonathan's  sake." 
3« 


■m 


1 


18 


ARIAI^. 


-  The  Ilojikiiisiiins  warmly  coiiti-nd  for  the  doctrine  of  the 
^ivine  decrees,  lliat  of  particular  election,  total  depravity, 
the  special  inHuences  of  the  Spirit  «>f  God  in  regeneration, 
justification  by  faith  nione,  the  final  perseverance  of  the 
saints,  and  the  consistency  between  entire  freedom  and  ab- 
solute dei)endence,  and,  therefore,  claim  it  us  their  just  due, 
since  the  world  will  make  distinctions,  to  be  called  IIopkin- 

MAN  CaLVINISTS. 

The  statistics  of  this  denomination  are  included  with  those 
of  the  Calvinists,  near  the  close  of  this  volume. 


ARIANS. 


The  followers  of  Arius  a  presbyter  of  the  church  of 
Alexandria,  about  A.  D.  {»'>,  who  held  that  the  Son  of  God 
was  totally  and  essentially  distinct  from  the  Father ;  that  he 
was  the  first  and  noblest  of  those  beings  whom  God  had 
created,  the  instrument  by  whose  subordinate  operation  he 
formed  the  universe,  and,  therefore,  inferior  to  the  Father, 
both  in  nature  and  dignity ;  also,  that  the  Holy  Ghost  was 
not  God,  but  created  by  the  power  of  the  Son.  The  Arians 
owned  that  the  Son  was  the  Word,  but  denied  that  Word  to 
have  been  eternal.  They  held  that  Christ  had  nothing  of 
man  in  him  but  the  flesh,  to  which  the  Word  was  joined, 
which  was  the  same  as  the  soul  in  us. 

In  modern  times,  the  term  Arian  is  indiscriminately  ap- 
plied  to  those  who  consider  Jesus  simply  subordinate  to  the 
Father.  Soi.ie  of  them  believe  Christ  to  have  been  the  cre- 
ator of  the  world;  but  they  all  maintain  that  he  existed 
previously  to  his  incarnation,  though,  in  his  preexistent  state, 
they  assign  him  different  degrees  of  dignity. 

(See  Matt.  4  -.  10 ;  19  :  17 ;  27  :  46.  Mark  5:7;  13 :  32. 
John 4 -.23;  14:28;  20:17.  Acts4:24.  lCor.l:4;ll: 
3;  15:24.     Eph.  1 :  17;  4:6.     Phil.  1 : 3,  4,  &o.)     . 


*ii>lilW3»Wliiii]iii»ia>wi<witiiiii'wiw>.<i«W«*!liMliil<lM*iiB «•- 


c  doctrine  of  the 
I,  total  depravity, 
il  in  regeneration, 
severance  of  the 
freedom  and  ab- 
aM  their  just  due, 
le  called  Hopkin- 

icluded  with  those 
lume. 


of  the  church  of 
at  the  Soil  of  God 
le  Father  ;  that  he 
rs  whom  God  had 
iiiate  operation  he 

ior  to  the  Father, 
le  Holy  Ghost  was 

Son.  The  Arians 
>nied  that  Word  to 
ist  had  nothing  of 

Word  was  joined, 

ndiscriminately  ap- 
subordinate  to  the 
have  been  the  cre- 
in  that  he  existed 
is  preexistent  state, 
ty. 

Mark  6:  7;  13:32.« 
.  I  Cor.  1:4;  11  {» 
3,  4,  &o.)     ,         ** 


80CINIAN8 HUHANITAKIAN3. 


s# 


SOClNlANS. 


A  SECT  HO  called  from  Faustus  Socinus,  who  died  in 
Poland,  in  1(»04.  There  were  two  who  bore  the  name  of 
SocinuH,  —  uncle  and  nephew,  —  and  both  disseminated  the 
same  doctrine ;  but  it  is  the  nephew  who  is  generally  con- 
sidered as  the  founder  of  this  sect.  They  maintain  that 
Jesus  Christ  was  a  mere  man,  who  had  no  existence  before 
he  was  conceived  by  the  Virgin  Mary;  that  the  Holy  Ghost 
is  no  distinct  person ;  but  that  the  Father  is  truly  and  prop- 
erly God.  They  own  that  the  name  of  GcmI  is  given,  in  the 
holy  Scriptu'-es,  to  Jesus  Christ,  but  c<mtend  that  it  is  only 
a  deputed  title,  which,  however,  invests  him  whh  a  great 
authority  over  ail  created  beings.  They  deny  the  doctrines 
of  satisfaction  and  imputed  righteousness,  and  say  that  Christ 
only  preached  the  truth  to  mankind,  set  before  them,  in  him- 
self, an  example  of  heroic  virtue,  and  sealed  his  doctrines 
with  his  blo(Kl.  Original  sin,  and  absolute  predestination, 
they  esteem  scholastic  chimeras.  Some  of  them  likewise 
maintain  the  sleep  of  the  soul,  which,  they  say,  becomes  in- 
sensible at  death,  and  is  raised  again,  with  the  body,  at  the 
resurrection,  when  the  good  shall  be  established  in  the  pos- 
session of  eternal  felicity,  while  the  wicked  shall  be  con- 
signed to  a  firet.  that  will  not  torment  them  eternally,  but  for 
a  certain  duration,  proportioned  to  their  demerits.  (See  Acta 
2:22;  17:31.     1  Tim.  2:5.) 


HUMANITARIANS. 

The  Humanitarians  believe  in  the  simple  humanity  of 
Christ,  or  that  he  was  nothing  more  than  a  mere  man,  born 
according  to  the  usual  course  of  nature,  and  who  lived  anrf 
died  according  to  the  ordinary  circumstances  of  mankind. 


H>i"llii!l>»lll>nHWMl 


to 


CtCTAHlANS CHUIICH    GOVERNMENT. 


SECTARIANS. 

This  term  is  u»ed  among  Christians  to  denote  those  who 
form  separate  commuiiioiiH,  and  do  not  associate  with  one 
another  in  religious  worship  and  ceremonies.     Tims  we  cull 
Papists,  Lutherans,  Calvinists,  different  sects,  not  bo  nmch  on 
account  of  their  differences  in  opinion,  as  because  tliey  have 
establislied  to  themselves  different  fraternities,  trt  which,  in 
what  regards  public  worship,  they  confine  themselves;  the 
■everal  denominations  above  mentioiied  having  no  intercom- 
munity with  one  another  in  sacred  matters.     High,  Strict, 
and  Mwlerate  Calvinists,  High  Church  and  Low  Church,  we 
call  only  parties,  because  they  lia-e  not  formed  separate  com- 
munion's.    Great  and  known  differences   in  opini(m,  when 
followed  by  no  external  breach  in  the  s.M-iety,  are  not  con- 
•idered  constituting  distinct  sects,  though  their  differences  in 
opinion  may  give  rise  to  nmtual  aversion. 

The  Jewish,  Christian,  Mahonietan,  and  Pagan  world  it 
divided  i>ito  an  almost  innumerable  variety  of  sects,  each 
claiming  to  themselves  the  title  of  orthodox,  and  each 
charging  their  opponents  with  heresy.  . 

Where  perfect  religious  liberty  prevails,  as  in  the  United 
States,  and  where  emigrants  from  all  quarters  of  the  globe 
resort  in  great  numbers,  it  is  not  surprising  that  most  of  the 
Christian  sects  in  foreign  coimtries,  with  some  of  native 
origin,  should  be  found  in  this  part  of  the  American  continent. 


CHURCH  GOVERNMENT. 

TnERE  are  three  modes  of  church  government,  viz.,  the 
Episcopalian,  from  the  Latin  word  episcopus,  signifying 
^ithop;  the  Presbylerian,  from  the  Greek  word  prisbw 


.  ^%-T?a,i>sey.*0**^«»ft....  . 


4MENT. 


denote  those  who 
8sociatc  with  one 
SH.     Tluis  we  coll 
la,  not  BO  much  ou 
becauHC  they  have 
ilies,  trt  which,  in 
e  tlienisclvcs ;  the 
ving  no  interconi- 
ers.     High,  Strict, 
A  Low  Church,  we 
med  sepurate  coin- 
in  opinion,  when 
tiety,  are  not  con- 
their  differences  in 

nd  Pagan  world  ia 
iety  of  sects,  each 
rthodox,    and   each 

s,  as  in  the  United 
mrters  of  the  globe 
iig  that  most  of  the 
ith  some  of  native 
American  continent. 


ENT. 

overnment,  viz.,  the 
^piscopus,  signifying 
:ireek   word  presbit' 


CIIUIICH    OOVBRNMCNT.  0 

teros,  signifyinfr  sriiior,  rider,  or  prrshi/ttr;  and  the  Con- 
gregational or  Independent  mode.  Under  one  of  these 
forms,  or  hy  a  mixture  of  their  several  peculiarities,  every 
church  in  the  Christian  world  in  governed.  The  Episcopal 
form  is  the  most  extensive,  as  it  embraces  the  Cullifdic, 
(ireek,  English,  Metiiodist,  and  Moravian  churches. 

EpiscopulianM  have  three  orders  in  the  ministry,  viz., 
bishops,  priests,  and  deacons ;  they  idl  have  liturgies,  longer 
or  shorter,  which  they  either  statedly  or  occasionally  use. 
All  Episcopalians  believe  in  the  existeni-e  and  the  necessity 
of  an  apostolic  succession  of  bishops,  by  whom  alone  regular 
and  valid  ordinations  can  be  performed. 

The  Presiiytcrians  believe  that  the  authority  of  their  min- 
isters to  preach  the  gospel  an<i  to  administer  the  sacraments 
ia  derived  from  the  Holy  Ghost,  by  the  imposition  of  the 
hands  of  the  presbytery.  They  alhrm,  however,  that  there 
is  no  order  in  the  church,  as  established  by  Christ  and  his 
apostles,  superior  to  that  of  presbyters ;  that  all  ministers, 
being  aud)assadors  of  Christ,  are  equal  by  their  commission ; 
that  preabi/liT  and  bishop,  though  different  words,  are  of  the 
s;une  import ;  and  that  prelacy  was  gradually  established  upon 
the  primitive  practice  of  making  the  moderator,  or  speaker 
of  the  presbytery,  a  perinunent  officer. 

The  Congregationalists,  or  Independents,  are  so  called 
from  their  maintaining  that  each  congregation  of  Christians, 
which  meets  in  one  house  for  public  worship,  is  a  complete 
church,  has  sufficient  p<}wer  to  act  and  perform  every  thing 
rebitinn;  to  religious  government  within  itself,  and  is  in  no 
respect  subject  or  accountable  to  other  churches. 

Independents,  or  Congregationalists,  generally  ordain  their 
ministers  by  a  council  of  ministers  called  for  the  purpose ; 
but  still  they  hold  that  the  essence  of  ordination  lies  in  the 
voluntary  choice  and  call  of  the  peq>le,  and  that  public  ordi- 
nation is  no  other  than  a  declaration  of  that  call. 


«% 


nu^^vntumt*  liiiiiiim»Wi<»a8fe'j 


rBBtBTTKHUNt. 


PRESBYTERIANS. 

The  first  BcitlerB  of  Ne»,  England  were  driven  away  from 
Old  England,  in  piirmiit  of  nliniouB  liberty.  They  were 
required  to  conform  to  the  estublinhed  Pr.rtestunt  Episropiil 
church,  in  all  her  articlen  of  belief,  and  nuMles  of  worship 
and  discipline :  their  consciences  forbade  Huch  conformity : 
their  ministers  were  displ  iced  :  their  property  was  tithed  for 
the  support  of  an  ecclesiastical  prelacy,  which  they  re- 
nounced; and  the  only  relief  which  they  could  fin«',  w  .m 
in  abandonini{  their  country  for  the  new  world. 

Most  of  the  first  settlers  of  New  England  were  Congre- 
gntionalists,  ami  eHtabiinlied  the  government  of  individuals  by 
the  male  communicating  members  of  the  churches  to  which 
they  belonged,  and  of  congregations  by  sister  congregations, 
met  by  representation  in  eccle;<iaHtical  ctnuicils.  A  part  of 
the  ministers  and  people  of  Connecticut,  at  a  very  early  pe- 
riod of  her  history,  were  Presbyterians  in  their  principles  of 
church  government.  Being  intermixed,  however,  with  Con- 
gregational brethren,  instead  of  establishing  i)icsbyteries  in 
due  form,  they  united  with  their  fellow- Christians  in  adopting, 
in  1708,  the  Saybrook  Platform,  according  to  which  t^-e 
churches  and  pastors  are  consociated,  so  as  virtually  to  be 
under  Presbyterian  government,  under  another  name. 

The  first  Presbyterian  churches  duly  organized  in  the 
United  States,  were  the  first  Presbyterian  church  in  Phila- 
delphia, and  the  church  at  Snow  Hill,  in  Maryland. 

The  first  presbytery  in  the  United  States  was  formed  about 
1704,  by  the  voluntary  association  of  several  ministers,  who 
had  received  Presbyterian  orders  in  Europe,  and  who  agreed 
to  govern  themselves  agreeabV"  »o  the  Westminster  Confes- 
sioa  of  Faith,  Form  of  GoveniVuf.it.  B-Tok  of  Discipline,  and 
Directory  for  Worship.     (Sfo  An.l    .    '^  thodox  C,  fi) 

The  reason  why  the  Pres  ,  tevi-nnu  lusi  aettled  in  Pennsyl- 
rtnia,  Maryland,  and  New  Jersey,  was  undoubtedly  this  — 


■Bfiw*^ 


y*^-. 


driven  away  from 
inrty.  They  wore 
otPMtiint  K|>i«r«)pal 
iiHMles  of  worship 
Hiich  conroriiiity : 
jrty  waa  tithed  for 
',  whlcli  they  riv 
!y  could  till'',  w  '« 
1  world. 

I  mid  were  Congre- 
iit  ofiiidividiinls  by 
churches  to  which 
inter  conijregationB, 
luiicils.     A  part  of 
ill  a  very  early  pe- 
their  principles  of 
However,  with  ('on- 
line presbyteries  in 
riHtiniis  in  adopting, 
■ding   to  which  t^<e 
[)  aa  virtually  to  be 
lother  name, 
y  organized  in  the 
in  church  in  Phila- 
Maryland. 

es  was  formed  about 
veral  ministers,  who 
ipe,  and  who  agreed 
Westminster  Confes- 
\  of  Discipline,  and 

thodox  Ci  ti , 
A  settled  in  Pennsyl- 
undoubtedly  this  — 


•»»  \mw>9' 


rilESBrrERUNS.  HP 

that  in  i\\ena  places  they  louad  Uileratiun,  and  equii)  religtoae 
rights,  while  the  F.piscopac}  was  established  by  law  in  Vi^ 
ginia,  Con^regationalisui  in  Ntw  Ku;; md,  and  the  ilefurmed 
Dutch  church,  with  Kpiscopac),  in  New  York. 

The  doctrines  of  the  Presbyterian  church  arc  (  alvinistio ; 
and  the  only  fuiidanieiital  principle  which  distinguishes  it 
from  other  Protestant  churches  is  this  —  that  (iod  has  au- 
tiiorized  the  government  of  his  church  by  presbyters,  or 
ciders,  who  are  chosen  by  the  people,  and  ordained  to  office 
by  predocessors  in  ollice,  in  virtue  of  the  commission  which 
Ciirist  gave  his  a|>ostles  as  ministers  in  the  kingdom  of  0(m!; 
and  that,  among  nil  presbyters,  there  is  an  official  parity, 
whatever  disparity  may  exist  in  their  talents  or  official  em- 
ployments. 

All  the  different  congregations,  under  the  care  of  the 
^cnernl  assembly,  are  considered  as  the  one  Prcsbyteriim 
church  in  the  United  Stnte!<,  meeting,  for  the  sake  of  conve- 
nience and  editication,  in  their  several  places  of  worship. 
Each  particular  congregation  of  baptivted  people,  associated 
for  godly  living,  and  the  worship  of  Almighty  Ood,  nuiy  be- 
come a  Presbyterian  church,  by  electing  one  or  more  elders, 
agreeably  to  the  form  pr(!scril)ed  in  the  b<x)k  styled  the  Con- 
stitution of  the  Presbyterian  Church,  and  having  them  or- 
dained and  iu8taile<l  as  their  session. 

They  judge  that  to  presbyteries  the  Lord  Jesus  has  com- 
mitted the  spiritiinl  government  of  each  particular  congrega- 
tion, and  not  to  the  whole  body  of  the  communicants;  and 
on  this  point  they  are  distinguished  from  Independents  and 
Congregation alists.  If  all  were  governors,  they  should  not 
be  able  to  distinguish  the  overseers  or  bishops  from  all  the 
male  aiii  female  communicants ;  nor  could  they  apply  the 
commniu],  "Obey  them  that  have  the  rule  over  you,  and  sub- 
mit yoirselves;  for  they  watch  for  your  souls,  as  they  that 
must  give  account."  (Heb.  13 :  17.)  If  all  are  rulers  in  the 
church  who  are  comnnmicants,  they  are  at  a  loss  for  the 
meaning  of  the  exhortation,  "  We  beseech  you,  brethren,  to 
know  them  that  labor  among  you,  and  are  over  you  in  th$ 


MM 


1  iiiiiimiiiiiiy  • 


I 


H^  VRGSBYTBRIAMS. 

Lord,  and  admonish  you ;  and  to  esteem  them  very  highly  in 
love  for  their  work's  sake." 

If  an  aggrieved  brother  should  tell  the  story  of  his  wrongs 
to  each  individual  communicant,  he  would  not  thereby  tell  it 
to  the  church  judiciidly,  so  that  cognizance  could  be  taken 
of  the  affair.  It  is  to  the  church,  acting  by  her  proper  or- 
gans, aiid  to  her  overseers,  met  as  a  judicatory,  that  he  must 
bring  his  charge,  if  he  would  have  (fmcipline  exercised  in 
such  a  way  as  God  empowered  his  church  to  exercise  it 
The  general  assembly  is  the  highest  judicatory  in  the 
Presbyterian  church,  and  is  constituted  by  an  equal  number 
of  teaching  and  ruling  elders,  elected  by  ench  presbytery  an- 
nually, and  specially  commissioned  to  deliberate,  vote,  and 
determine,  in  all  matters  which  may  come  before  that  body. 
Each  presbytery  may  send  one  biwhop  and  one  ruling  elder 
to  the  assembly :  each  presbytery,  having  more  than  twelve 
ministers,  may  sen<l  two  ministers  and  two  ruling  elders,  and 
so,  in  the  same  proportion,  for  every  twelve  ministerial 
members. 

Every  Presbyterian  church  elects  its  cvn  pastor ;  but,  to 
secure  the  whole  church  against  insufficient,  erroneous,  or 
immoral  men,  it  is  provided  that  no  church  shall  prosecute 
any  call,  without  first  obtaining  leave  from  the  presbytery 
under  whose  care  that  church  may  be;  and  that  no  licen- 
tiate, or  bishop,  shall  receive  any  call,  but  through  the  hands 
of  his  own  presbytery. 

Any  member  of  the  Presbyterian  church  may  be  the  sub- 
ject of  its  discipline;  and  every  member,  if  he  judges  him- 
self injured  by  any  portion  of  the  church,  may,  by  appeal,  or 
complaint,  carry  his  cause  up  from  the  church  session  to  the 
presbytery,  from  the  presbytery  to  the  synod,  and  from  the 
synod  to  the  general  assembly,  so  as  to  obtain  the  decision 
of  the  whole  church,  met  by  representation  in  this  iiigh 
judicatory. 

Evangelical  ministers  of  the  gospel,  of  all  denominations, 
are  permitted,  on  the  invitation  of  a  pastor,  or  of  the  session 
of  a  vacant  church,  to  preach  in  their  pulpits ;  and  any  per- 


hem  very  highly  in 

story  of  his  wrongs 
1  not  thereby  tell  it 
ce  could  be  taken 
;  by  her  proper  or» 
atory,  that  he  must 
:ipline  exercised  in 
irch  to  exercise  it 

judicatory  in  the 
by  an  equal  number 
CJ'ch  presbytery  an- 
eiiberate,  vote,  and 
e  before  that  body, 
iid  one  ruling  elder 
T  more  than  twelve 
o  ruling  elders,  and 

twelve   ministerial 

own  pastor ;  but,  to 
cient,  erroneous,  or 
irch  shall  prosecute 
rora  the  presbytery 
and  that  no  licen- 
it  through  the  hands 

ch  may  be  the  sub- 
!r,  if  he  judges  hiin- 
i,  may,  by  appeal,  or 
ihurch  session  to  the 
synod,  and  from  the 
obtain  the  decision 
itation   in  this  high 

)f  all  denominationB, 
;or,  or  of  the  session 
)ulpits ;  arid  any  per- 


CUMBERL&NO    PRESBYTERIANS. 


m 


son,  known  properly,  or  made  known  to  a  pastor  or  session, 
as  a  communicant  in  good,  regular  standing,  in  any  trulj 
Christian  denomination  of  people,  is,  in  most  of  their 
churches,  affectionately  invited  to  occasional  communion. 
They  wish  to  have  Christian  fellowship  with  all  the  redeemed 
of  the  Lord,  who  have  been  renewed  by  his  Spirit ;  but,  in 
ecclesiastical  government  and  discipline,  they  ask  and  expect 
the  cooperation  of  none  but  Presbyterians.     See  Statistics. 


CUMBERLAND  PRESBYTERIANS. 

In  the  year  1800,  a  very  greal  revival  of  religion  took 
place  within  the  bounds  of  the  synod  of  Kentucky,  in  conse- 
quence of  which,  a  greater  number  of  new  congregations 
were  formed  than  it  was  poss'.ble  to  supply  with  regularly- 
educated  ministers.  To  remedy  this  evil,  it  was  resolved  to 
license  men  to  preach  who  were  apt  to  teach,  and  sound  in 
the  faith,  though  they  haa  not  gone  through  any  course  of 
classical  study.  This  took  place  at  the  Transylvania  pres- 
bytery ;  but,  as  many  of  its  members  were  dissatisfied  with  the 
proposed  innovation,  an  appeal  was  made  to  the  synod,  which 
appointii!  a  commission  to  examine  into  the  circumstances 
of  the  case,  the  result  of  whose  report  was,  a  prohibition  of 
the  labors  of  uneducated  ministers,  which  led  the  opposite 
party  to  form  themselves  into  an  independent  presbytery, 
which  took  its  name  from  the  district  of  Cumberland,  in 
which  it  was  constituteil. 

As  to  the  doctrinal  views,  they  occupy  a  kind  of  middle 
ground  between  Calvinists  and  Arminians.  They  reject  the 
doctrine  of  eternal  reprobation,  and  hold  the  universality  of 
redemption,  and  that  the  Spirit  of  God  operates  on  th« 
world,  or  as  coextensively  as  Christ  has  made  the  atonement, 
in  such  a  manner  as  to  leave  all  men  inexcusable. 

The  Cumberland  Presbyterians  have  about  550  ohorchfli 
and  ministers,  and  about  70,000   members.     They  hava  • 
college  at  Cumberland,  Ky. 
3 


m 


m 


m 


EPISCOPALIANS. 


EPISCOPALIANS. 


That  form  of  Church  polity,  in  which  the  ministry  is  di- 
vided into  the  three  orders  of  Bishops,  Priests,  and  Deacons, 
each  having  powers  and  duties,  distinct  from  the  others,  the 
Bishops  being  superior  to  the  Priests  and  Deacons,  and  the 
immediate  source  of  all  their  authority,  is  called  Episcopacy, 
and  those  who  adhere  to  this  polity,  are  called  Episcopalians. 
It  is  believed,  by  Episcopalian'',  that  the  Savior,  when 
upon  earth,  established  a  Church,  or  Society,  of  which  He 
was  the  Ruler  and  Head,  and  with  which  He  promised  to  be, 
till  the  end  of  the  world.  They  believe,  that,  durii.j;-  he 
forty  days  in  which  He  remained  upon  earth,  after  His  resur- 
rection, "speaking"  to  His  disciples  "of  the  fhiiigs  per- 
taining to  the  kingdom  of  God,"  He  gave  them  such  direc- 
tions for  the  government  and  management  of  this  Society,  or 
Church,  as  were  necessary ;  which  directions,  they  implicitly 
followed:  and  that,  from  their  subsequent  practice,  these 
directions  of  the  Savior,  whatever  they  may  have  been,  are 
to  be  ascertained. 

"  That  it  was  the  design  of  our  blessed  Redeemer  to  con- 
tinue a  ministry  in  the  Church,  after  His  ascension,  is  a 
truth,  for  which  we  ask  no  better  proof,  than  that  furnished 
by  the  narratives  of  the  Evangelists,  and  the  practice  of  the 
Apostle?.  If,  then,  a  ministry,  divinely  authorized,  was  to 
exist,  it  is  equally  evident,  that  it  would  assume  some  deiifiite 
form.  It  would  consist,  either  of  a  single  grade  of  office,  in 
which  every  person  ordained  would  have  an  equal  share  in  its 
functions  and  prerogatives ;  or,  of  two,  three,  or  more  grades, 
distinguished  from  each  other  by  degrees  of  authority  and 
peculiarities  of  duty."  There  must,  also,  exist,  somewhere, 
the  power  of  transmitting  the  ministry,  by  ordination. 
Among  those,  who  suppose  there  is  but  one  grade  of 
office,  this  power  is  lodged  in  every  minister.  By  Epis- 
copalians, the  povi^er  is  confined  to  the  highest  order  of  the 


n 


XPISCOPALIAH8. 


a7 


the  ministry  is  di- 
iests,  and  Deacons, 
'om  the  others,  the 
I  Deacons,  and  the 
called  Episcopacy, 
lied  Episcopalians. 

the  Savior,  when 
iciety,  of  which  He 
He  promised  to  be, 
■e,  that,  durii,}'  he 
rth,  after  His  resur- 
of  the  thirigs  pcr- 
e  them  such  direc- 
t  of  this  Society,  or 
ions,  they  implicitly 
lent  practice,  these 
may  have  been,  are 

1  Redeemer  to  con- 
His  ascension,  is  a 
,  than  that  furnished 
I  the  practice  of  the 
authorized,  was  to 
issume  some  defi^iite 
le  grade  of  office,  in 
an  equal  share  in  its 
iree,  or  more  grades, 
lea  of  authority  and 
so,  exist,  somewhere, 
stry,  by  ordination, 
but  one  grade  of 
minister.  By  Epis- 
highcst  order  of  the 


ministry,  —  the  Bishops.  It  is  evident,  that  the  Savior 
could  not  have  established  both  these  different  modes; 
and  therefore  both  cannot  possibly  be  correct.  "To  sup- 
pose, that  He,  who  is  the  Fountain  of  all  wisdom,  could  have 
been  the  Author  of  such  inevitable  disorder,  —  a  kind  of  dis- 
order which  must  ever  keep  the  axe  at  the  root  of  that  unittf 
for  which  He  prayed,  —  is  not  only  an  absurdity,  but  an 
opinion  equally  repudiated  by  all  parties."  "  It  is  manifest," 
therefore,  "  that  whatever  may  prove  itself  to  be  the  form  of 
ministry,  established  and  authorized  by  Jesus  Christ,  every 
other  must  be  altogether  void  of  such  authority,  and  based 
simply  on  human  appointment." 

That  this  Church,  or  Society,  might  endure,  it  must  be 
provided  with  a  well-arranged  organization,  or  form  of  gov- 
ernment, and  consist  of  officers  and  members.  No  society 
can  exist,  without  this ;  and  the  powers  and  duties  of  the 
officers  should  be  well  defined,  and  so  adjusted,  as  to  pro- 
mote, in  the  best  manner,  the  permanent  good  of  the  society. 
That  this  Society  might  endure  forever,  some  provision  must 
be  made  for  the  renewal  of  its  officers,  so  that,  when  any 
were  taken  away,  by  death,  their  places  might  be  supplied 
with  suitable  successors.  That  the  Savior  made  all  neces- 
sary provision  for  these  purposes,  there  can  be  no  doubt; 
and  that  the  organization  which  He  directed  His  Apostles  to 
establish,  was  Episcopal,  is  easily  susceptible  of  proof. 

Throughout  the  Bible,  different  orders  in  the  ministry  are 
recognized  or  referred  to.  Under  the  Jewish  dispensation, 
(which,  be  it  remembered,  was  established  by  God  Himself,^ 
there  were  the  three  orders  of  High  Priest,  Priests,  and  Le» 
vites.  When  the  Savior  was  upon  earth,  He  was  the  visible 
Head  of  the  Church,  —  the  "  Bishop  and  Shepherd  of  our 
souls,"  —  and  the  Apostles  and  seventy  Disciples  were  the  other 
two  orders.  After  his  ascension,  the  Apostles  became  the 
visible  heads  of  the  Church,  the  lower  orders  being  Bisht^s, 
(called  also  Priests  or  Presbyters,  and  Elders,)  and  Deaconbi 
When  the  Apostles  were  called  hence,  their  successors  did 
not  assume  the  name  or  title  of  Apostle,  hut  took  that  of 


''M 


■Jit 


m 


KPISCOPALIANS. 


Bishop,  which  thenceforth  was  applied  exclurftvely  to  the 
highest  order  of  the  ministry,  the  other  two  orders  being  the 
Presbyters  (Priests  or  Elders)  and  Deacons.  Thus  it  ha« 
continued  to  the  present  day. 

It  is  worthy  of  remark,  that  "  early  writers  have  been  care* 
ful  to  record  the  ecclesiastical  genealogy  or  succession  of  the 
Bishops,  in  several  of  the  principal  Churches.  Thus,  we 
have  catalogues  of  the  Bishops  of  Jerusalem,  Antioch,  Rome, 
d&c;  though  it  does  not  appear  that  the  Presbyters  and 
Deacons  of  those  Churches  were  honored  with  any  similar 
notice."  In  like  manner,  catalogues  of  temporal  Rulers  are 
preserved,  when  the  names  of  otficers  subordinate  to  them 
are  suffered  to  pass  into  oblivion.  It  is  easy  to  trace  back 
the  line  of  Bishops,  by  name,  from  our  own  day,  up  to  the 
Apostles  themselves.  ^ 

There  is  no  ancient  writer  on  ecclesiastical  matters,  who 
M.  does  not  speak  of  the  division  of  the  ministry  into  different  and 

distinct  Orders,  and  of  certain  individuals  as  Bishops  of  par- 
ticular Churches;  or  who  mentions,  as  existing  at  the  same 
time,  and  in  the  same  Churches,  any  other  persons  by  the 
same  name  of  Bishops. 

But,  it  is  to  be  observed,  that  it  is  not  only  necessary  that 
a  Church  should  preserve  the  true  Order  in  the  Ministry,  but 
also  that  it  retain  the  true  faith.  For  a  true  faith  and  true 
Order  are  both  necessary  to  constitute  a  Church.  All  the 
heretical  sects  of  the  ancient  Church  had  the  Apostolic  Min- 
istry ;  but,  when  they  departed  from  the  true  faith,  they  were 
excluded  from  the  communion  of  the  Church.  "  The  Arians, 
the  Donatists;  the  Novatians,  &c.  &c.,  were  all  Episcopal  in 
their  Ministry,  and  in  this  respect  differed  in  nothing  from 
the  Orthodox  Catholic  Church.  Their  grand  error  lay  in  th& 
want  of  that  union  of  Order  and  Faith,  which  are  essential 
to  the  being  of  a  Church." 

An  external  commission,  conveyed  by  Episcopal  consecra- 
tion or  ordination,  is  considered  necessary  to  constitute  a 
lawfiil  ministry,  and  it  is  therefore  declared,  by  the  Church, 
thtA  "  no  man  Bhalj  be  accounted  or  taken  to  be  a  lawful 


'-  ■■*t»»Biii9<WMi»}.aja<«iMaaBi 


mom 


-•*- 


excluiJtvely  to  the 

0  orders  being  the 
ans.    Thiia  it  hu 

jrs  have  been  care* 
>r  succession  of  the 
arches.  Thus,  we 
in,  Antioch,  Rome, 
he  Presbyters  and 
d  with  any  similar 
smporal  Rulers  are 
ibordinate  to  them 
easy  to  trace  back 
)wn  day,  up  to  the 

istical  matters,  who 
ry  into  different  and 
s  as  Bishops  oi'par- 
dsting  at  the  same 
her  persons  by  the 

only  necessary  that 
in  the  Ministry,  but 
true  faith  and  true 
a  Church.     All  the 

1  the  Apostolic  Min- 
true  faith,  they  were 
rch.  "  The  Arians, 
/ere  all  Episcopal  in 
ed  in  nothing  fVom 
p-anderrorlayinthe 
,  which  are  essential 

Episcopal  consecra* 
sary  to  constitute  a 
ired,  by  the  Church, 
fiken  to  be  a  lawful 


KPISCOfALIANS. 


29 


Biflhop,  Priest,  or  Deacon,  in  this  Church,  or  suffered  to  ex- 
ecute any  of  said  functions,"  unless  he  has  "  had  Episcopal 
eonsecriition  or  ordination  ; "  and  *Jie  power  of  ordaining,  or 
netting  apart  to  the  ministry,  and  of  laying  on  hands  upon 
others,  is  vested  in  the  Bishops. 

The  ministry  is  of  Divine  appointment,  and  consists  of 
three  orders,  only,  —  Bishop,  Priest,  and  Deacon.  The  gov- 
ernment is  of  human  regulation,  and  may  be  modified  as  cir< 
cumstances  require.  Other  officers  may  be  appointed,  and 
the  manner  in  which  ministers  are  invested  with  their  juris- 
diction may  be  varied.  To  use  the  language  of  the  Episcopal 
Church  in  the  United  Staces,  in  the  Preface  to  her  Book  of 
Conmion  Prayer,  "  It  is  a  most  invaluable  part  of  that 
blessed  liberty;  wherewith  Christ  hath  made  us  free,  that,  in 
His  worship,  different  forms  and  usages  may,  without  offence, 
be  allowed,  provided  the  substance  of  the  faith  be  kept  entire ; 
and  that,  in  every  Church,  what  cannot  be  clearly  determined 
to  belong  to  Doctrine,  must  be  referred  to  Discipline ;  and 
therefore,  by  common  consent  and  authority,  may  be  altered, 
abridged,  enlarged,  amended,  or  otherwise  disposed  of,  as 
may  seem  most  convenietit  for  the  edification  of  the  people, 
»  according  to  the  various  exigencies  of  times  and  occasions.' 
•  *  •  The  particular  Forms  of  Divine  Worship,  and  the 
Rites  and  Ceremonies  appointed  to  be  used  therein,  being 
thingf  in  their  own  nature  indifferent  and  alterable,  and  so 
acknowledged,  it  is  but  reasonable,  that,  upon  weighty  and 
important  considerations,  according  to  the  various  exigencies 
of  times  and  occasions,  such  changes  and  alterations  should  be 
made  therein,  as  to  those,  who  are  in  places  of  authority, 
should,  from  time  to  time,  seem  either  necessary  or  expedient." 

In  the  Church  of  England,  there  are  Archbishops,  Deans, 
and  various  other  officers  and  titles  of  office ;  but  these  are 
of  local  authority,  and  do  not  interfere  with  the  three  Divine- 
ly>appointed  orders.  To  use  the  language  of  Hooker,  "  I 
may  securely,  therefore,  conclude,  that  there  are,  at  this  day, 
ib  the  Church  of  England,  no  other  than  the  same  degrees 
of  ecclesiastical  orders,  namely,  Bibhops,  Priests,  and  Dea< 


1"=^ 


gg  EPISCOPALIANS. 

cons,  which  had  their  beginning  from  Christ  nnd  HiB  blessed 
Apostles  themselves.  As  for  Deans,  Prebendaries,  Parsons, 
Vicnrs,  Curates,  Archdea^vms,  and  such  like  names,  being 
not  found  in  the  Scriptures,  we  have  been  thereby,  through 
some  men's  errors,  thouglit  to  allow  ecclesiastical  degrees 
iM>t  known  nor  ever  heard  of  in  the  better  ages  of  former 
times.  All  these  are  in  truth  but  titles  of  office,"  admitted 
"as  the  state  of  the  Church  doth  need,  degrees  of  order  still 
remaining  the  same  as  they  were  from  the  beginning." 

Two  hundred  years  ago,  Hooker  gave  the  following  chal- 
lenge, which  has  never  yet  been  accepted  :  —  "  We  require 
you  to  find  but  one  Church  upon  the  face  of  the  whole  earth 
tliat  hath  not  been  ordered  by  Episcopal  regiment  since  the 
time  that  the  blessed  Apostles  were  here  conversant."     And 
though,  says  Bishop  Doane,  departures  from  it,  since  the 
time  of  which  he  spoke,  have  been  but  too  frequent  and  too 
great,  "Episcopal  regiment"  is  still  maintained  as  Christ's 
ordinance,  for  the  perpetuation  and  government  of  his  Church, 
and  is  received  as  such  by  eleven  twelfths  of  the  whole  Chris- 
tian world.     For  a  period  of  fifteen  hundred  years  after  the 
Apostolic  age,  ordination  by  Presbyters  was  totally  unknown, 
except  in  a  few  crooked  cases,  where  the  attempt  was  made, 
and  followed  by  instant  condemnation  from  the  Church,  and 
the  declaration  that  they  were  utterly  null  and  void.     There 
was  no  ministry  in  existence,  before  the  era  of  the  Reforma- 
tion,  but  that  which  had  come  down  direct  from  the  Apos- 
tles,  that  is,  the  Episcopal.     This  is  admitted  by  nearly  all 
the  opponents  of  Episcopacy. 

The  Episcopal  Church  in  the  United  States,  agrees  with 
that  of  England,  in  doctrine,  discipline,  and  worship,  with 
some  few  unessential  variations.  Their  Ritual,  or  Form  of 
Worship,  is  the  same,  except  that  some  few  parts  have  been 
omitted  for  the  sake  of  shortening  the  service,  or  for  other 
reasons.  Changes  became  necessary  in  the  prayers  for  Rulers, 
io  consequence  of  the  independence  of  the  United  States. 

The  different  Episcopal  parishes  in  each  of  the  United 
States,  (except  in  some  of  the  newly-settled  parts  of  the 


i;lk'fs?i&^:::J'- 


EPISCOPALIANS. 


31 


St  and  His  blessed 
pudaries,  Parsons, 
like  names,  being 
II  thereby,  through 
;lesiastical  degrees 
,er  ages  of  former 
ifoftice,"  admitted 
crees  of  order  still 

beginning." 
the  following  chal- 
j .  —  u  We  require 
of  the  whole  earth 
regiment  since  the 
jonversant."     And 

from  it,  since  the 
K)  frequent  and  too 
intaincd  as  Christ's 
ment  of  his  Church, 

of  the  whole  Chrisv- 
:red  years  after  the 
ns  totally  unknown, 

attempt  was  made, 
m  the  Church,  and 
I  and  void.  There 
;ra  of  the  Ileforraa- 
rect  from  tlie  Apos- 
nitted  by  nearly  all 

States,  agrees  with 
:,  and  worship,  with 
Ritual,  or  Form  of 
few  parts  have  been 
lervice,  or  for  other 
e  prayers  for  Rulers, 
he  United  States, 
each  of  the  United 
settled  parts  of  the 


Country,  where  two  or  more  States  are  united  for  this  pur- 
pose,) arc  connected  by  a  Constitution,  which  provides  for  a 
convention  of  the  clergy  and  lay  delegates  from  each  parish 
in  the  State  or  Diocese.  This  Convention  is  held  annually, 
and  regulatCH  the  local  concerns  of  its  own  Diocese,  the 
Bishop  of  which,  is  the  President  of  the  Convention.  The 
Conventions  of  the  different  Dioceses  elect  Deputies  to  a 
General  Convention,  which  is  held  once  in  three  years. 
Each  Diocese  may  elect  four  Clergymen  and  four  Laymen, 
as  delegates,  who,  when  assembled  in  General  Convention, 
form  what  is  called  the  "  House  of  Clerical  and  Lay  Dep- 
uties," each  <)r<ier  from  a  Diocese  having  one  vote,  and  the 
concurrence  of  both  being  necessary  to  every  act  of  the 
Convention.  The  Bishops  form  a  separate  House,  with  a 
right  to  oriiiinate  measures  for  the  concurrence  of  the  House 
of  Clerical  and  Lay  Deputies,  each  House  having  a  negative 
upon  the  other,  as  in  the  Congress  of  the  United  States. 
The  whole  Church  is  governed  by  Canons,  framed  by  the 
General  Convent icm.  These  Canons  regulate  the  mode  of 
elections  of  Bishops,  declare  the  age  and  qualifications  neces- 
sary for  obtaining  the  orders  of  Deacon  or  Priest,  the  studies 
to  be  previously  pursued,  the  examinations  which  each  can- 
didate is  to  undergo,  and  all  other  matters  of  permanent 
legislation.  Deacon's  orders  cannot  be  conferred  on  any  person 
under  the  age  of  twenty-one,  nor  those  of  Priest  before  that  of 
twenty-four.  A  Bishop  must  be  at  least  thirty  years  of  age. 
Prejudices  have  prevailed  against  the  Episcopal  Church, 
and  probably  still  exist  in  the  minds  of  some  persons,  from 
an  impression,  that  Episcopacy  is  not  congenial  with  a  re- 
publican form  of  government,  and  the  civil  institutions  of  our 
Country.  But,  that  this  is  an  erroneous  opinion,  will  be  evi- 
dent, to  any  one  who  will  carefully  and  impartially  examine 
the  subject.  It  will  be  seen,  from  wh^it  has  been  stated  above, 
that  its  Constitution  is  founded  on  the  representative  princi- 
ple, and  is  strikingly  analogous  to  the  form  of  government 
of  the  United  States.  "In  the  permanent  official  stations  of 
the  Bishops  and  Clergy  in  her  legislative  bodies,  our  own 


9ft  CPI9COPAL.IAN9. 

Church,"  says  Bishop  Hobart,  "  reacnibleii  all  other  religion* 
oomniunities,  whose  clergy  also  are  permanent  legislators. 
But,  ill  some  respects,  she  is  more  conformed  than  they  are 
'  to  the  organization  of  our  civil  governments.     Of  these,  it  is 
a  characteristic,  that  le'gislative  power  is  divided  between  two 
branches.     And  it  is  a  peculiar  character  of  our  own  Church, 
that  her  legislative  power  is  thus  divided.     Again,  a  single 
responsible  Executive  characterizes  our  civil  constitutions. 
The  same  feature  marks  our  own  Church,  in  the  single  Epis- 
copal Executive  in  each  iJiocese,  chosen,  in  tlic  first  instance, 
by  the  Clergy  and  representatives  of  the  Laity.     Nor  are 
these  the  only  points  in  which  the  Bisho])  of  our  Church  may 
feel  pleasure  in  asserting  the  free  and  republican  constitution 
of  our  government;  for,  in  our  ecclesiastical  judicatories,  the 
representatives  of  the  laity  possess  strict  coordinate  authority, 
—  the  power  of  voting  as  a  separate  body,  and  of  annulling, 
by  a  majority  of  votes,  the  acts  of  the  Bishops  and  Clergy." 
The  doctrines  of  the  Episcopal  Church  are  contained  in 
the  Thirty-nine  Articles  of  Religion,  subjoined  to  this  notice. 
See  Book  of  Homilies,  the  Canons  of  the  Church,  Archbishop 
Potter's  Discourse  on  Church  Government,  Hooker's  1'.  cle- 
siastical  Polity,  Daubeny's  Guide  to  the  Church,  Burton's 
Early  English  Church,  the  Church  Dictionaries  of  Rev.  Dr. 
Hook  and  Rev.  Mr.  Stauntcm,  Bishop  Onderdonk's  Episco- 
pacy  Examined  and  Reexamined,  and  other  similar  works. 

HISTORICAL  MOTICK   OF  THE  CHURCH  IN  THE   UNITED 
STATES. 

Though  the  greater  proportion  of  the  early  emigrants 
to  this  Country  were  opposed  to  the  form  of  religious 
worship  established  in  the  Mother  Country,  some  of  them 
were  devoted  adherents  of  that  establishment,  and  Epis- 
copal churches  existed,  of  course,  iu  several  of  the  Colonies, 
at  an  early  period,  although,  from  the  opposition  made  to  them 
by  the  other  emigrants,  and  from  other  causes,  the  number 
was  not  so  considerable  as  might  have  been  expected  under 
different  circumstances.    At  the  commencement  of  the  Rev- 


pCTst^iw^MEewttHiweswKaw^wftWTSTWfiaftaw!^  sf»c^«-j^i 


I  all  other  religiotW 
nianent  legislators, 
rnied  than  they  are 
Its.     Of  thcMe,  it  is 
ivided  between  two 
i>f  our  owii  Church, 
i.     Agiiiii,  ii  single 
i-ivii  constitutions. 
,  in  (he  single  Epia- 
in  tiie  tirst  iuNtance, 
le  Liiity.     Nor  tire 
of  our  Church  may 
iiblican  constitution 
cal  judioatorieH,  the 
oordiuiite  authority, 
f,  and  of  annulling, 
ishops  and  Clergy." 
zh  are  contained  in 
oined  to  thi.i  notice. 
Church,  Archbishop 
It,  Hooker's  K  cle- 
i  Church,  Burton's 
onaries  of  Rev.  Dr. 
)nderdonk.'s  Episco- 
ler  similar  works. 

I  m  THE  UNITED 

he  early  emigrants 
!  form  of  religious 
ntry,  some  of  them 
lishment,  and  Epis- 
eral  of  the  Colonies, 
osition  made  to  them 
'  causes,  the  number 
leen  expected  under 
ncement  of  the  Rev- 


EPISCOPALUNS. 


33 


olutionary  War,  there  were  not  more  than  eighty  parochial 
clergymen  North  and  Eani  of  Maryland )  and  these,  with  the 
exception  of  those  in  the  towns  of  Boston  and  Newport,  and 
the  cities  of  New  York  und  Philadelphia,  derived  the  princi- 
pal part  of  their  support  from  England,  through  the  "  Society 
for  the  Propagation  of  the  Gospel  in  Foreign  Parts,"  an  old 
and  venerable  Institution,  yet  in  existence,  and  still  zealously 
ei:i,'^aged  in  spreading  the  Gospel  to  the  utmost  parts  of  the 
earth.  In  Maryland  and  Virginia,  the  members  of  the 
Church  were  much  more  numerous,  than  in  the  other 
parts  of  tlie  Country,  and  the  clergy  were  supported  by  a 
legal  establishment. 

The  distance  of  this  from  the  Mother  Country,  and  the 
consequent  separation  of  t!ie  members  of  the  Church  from 
their  parent  stock,  which  rendered  them  dependent  for  the 
ministry  upon  emigrations  from  England,  or  obliged  them  to 
send  candidates  to  that  Country,  for  Holy  Orders,  operated 
as  a  serious  obstacle  to  the  increase  of  the  Church  here. 
All  the  clergy  of  this  Cou  try  were  attached  to  the  diocese 
of  the  Bishop  of  Lonuon,  who  thus  became  the  only  bond  of 
union  between  them ;  but  his  authority  could  not  be  effectu- 
ally exerted,  at  such  a  distance,  in  those  cases  where  it  was 
most  needed ;  and,  for  these  and  other  reasons,  several  efforts 
were  made  by  the  clergy  to  obtain  an  American  Episcopate. 
But  the  jealousy  with  which  such  a  measure  was  regarded  by 
other  denominations,  and  the  great  opposition  with  which  it 
consequently  met,  prevented  the  accomplishment  of  the  de- 
sign. When,  however,  the  tie,  which  had  thus  bound  the 
members  of  the  Church  together  in  one  communion,  had 
been  severed,  by  the  independence  of  the  United  States,  it 
was  necessary  that  some  new  bond  of  uoion  should  be 
adopted;  and  renewed  efforts  were  made  to  procure  a^^v 
Episcopate. 

''■"hii  clergy  of  the  Church  in  Connecticut,  at  a  meeting 
held  in  March,  1793,  elected  the  Rev.  Samuel  Seabury, 
D.  D.,  their  Bishop,  and  sent  him  to  England,  with  an  appli- 
cation to  the  Archbishop  of  Canterbury  6x  his  conseesratioa 


^ 


CPIICOPALIAMI. 


to  that  h.Jy  office.  The  Ennlish  Bi9h.>pii  were  unable  to 
con»ecr«tc  him,  till  an  Act  of  Parliament,  authorizing  them  to 
to  do,  could  be  i)aMed ;  aud  he  then  made  application  to  the 
Bishops  of  the  Church  in  Scotland,  who  readily  assented  to 
the  request,  and  h<-  was  consecrated  by  them,  in  Aberdeen, 
on  the  14th  of  N..  .mber,  1784.  The  Prelates,  who  were 
thus  the  instrument  of  first  comnuinicatiii(?  the  Episcopate 
to  this  Country,  win-,  the  lli^ht  Reverend  Robert  Kilgour, 
D.  D.,  Bishop  of  Aberdeen,  the  Right  Reverend  Arthur 
Petrie,'  D.  D.,  Bishop  of  Ross  and  Moray,  and  the  Right 
Reverend  John  Skinner,  D.  D.,  Coadjutor  Bishop  of  Aber- 
deen. Bishop  Seabury  returned  to  this  C  >.  ntry,  immediate- 
ly aaer  his  consecration,  and  commencc.i  m-s  Episcopal  du- 
ties without  delay. 

A  few  clergymen  of  No-  York,  New  Jersey,  and  Penn- 
sylvania, having  held  a  meeting  at  Brunswick,  N.  J.,  on  the 
13th  and  14th  of  May,  1784,  for  the  purjwse  of  consulting 
in  what  way  to  renew  a  Society  for  the  support  of  widows 
and  children  of  deceased  clergymen,  determined  to  procure 
a  larger  meeting  on  the  5th  of  the  ensuing  October,  not  only 
for  the  purpose  of  compl'  li  g  the  object  for  which  they  had 
then  assembled,  but  a  so  iO  confer  and  agree  on  some  gen- 
eral principles  of  a  union  of  the   Church  throughout  the 
States.     At  this  latter  meeting,  a  plan  of  ecclesiastical  union 
was  agreed  upon,  with  great  unanimity ;  and  a  recommenda- 
tion to  the  seveial  States,  to  send  delegates  to  a  general 
meeting,  at  Philadelphia,  in  September,  1785,  was  adopted. 
At  the  meeting,  in  "Philadelphia,  in  September  and  Octo- 
ber, 1785,  there  were  present,  deputies  from  seven  of  the 
thirteen  States.     This  Convention  framed  an  Ecclesiastical 
Cwistitution,  recommended  sundry  alterations  in  the  Book 
of  Common  Prayer,  to  adapt  it  to  the  local  circumstances 
of  the  Country,  now  severed   from  the  parent  State,  and 
also  took  some  measures  towatds  procuring  the  Episcopate 
from  England.     An  Address  was  forwarded  to  the  English 
Bishops,  through  his  Excellency  John  Adams,  then  Minister 
td  En^and,  and  aaerwwds  President  of  the  United  States, 


istmm 


KrilCOPALUNS. 


35 


18  wer«  unable  to 
iitliorizitig  them  bo 
application  to  the 
'eiulily  assented  to 
hem,  in  Aherdeen, 
•relates,  who  were 
in;^  the  Episcopate 
)(1  Robert  Kilgour, 

Reverend  Arthur 
»y,  and  the  Right 
ir  Bishop  of  Aber- 

II  ntry,  immediat©- 
I  his  Episcopal  du- 

Jersey,  and  Penn- 
wick,  N.  J.,  on  the 
•pt)8e  of  consulting 
Hup])ort  of  widows 
;rniined  to  procure 
5  October,  not  only 
for  which  they  had 
gree  on  some  gen- 
•ch  throughout  the 
ecclesiastical  union 
and  a  recommenda- 
•gates  to  a  general 
1785,  was  adopted, 
iptember  and  Octo- 

from  seven  of  the 
!d  an  Ecclesiastical 
ations  in  the  Book 
local  circumstances 
!  parent  State,  and 
ring  the  Episcopate 
rded  to  the  English 
dams,  then  Minister 
f  the  United  States, 


who  zealously  used  his  influence  to  promote  the  views  of  the 
Convention. 

Another  Convention  was  held  in  Philadelphia,  in  June, 
17H({,  at  which,  a  Letter  wa*  read,  from  the  Archbishops  and 
Bishops  of  England,  m  answer  to  the  Address   forwarded 
from  the  preceding  Convention ;  and  another  Address  to  the 
same  Right  Reverend  Prelates,  was  adopted,  to  accompany 
the   Ecclesiastical    r^onstitution    now   finally   agreed   upon. 
This  Convention  then  adjourned,  to  meet  again  whenever 
answers  should  be  received  from  En^d.-yid.     'I'he  next  meet- 
ing was  held  at  Wilmington,  in  Delaware,  in  October,  1780, 
at  which.  Letters  from  the  English  Prelates  were  read,  and 
also  an  Act  of  Parliament,  authorizing  the  consecration  of 
Bishops  for  foreign  places.     Sundry  further  amendments  and 
mcxlifications  of  the  Ecclesiastical  Constitution,  and  Book  of 
Common  Prayer,  were  agreed  upon,  another  Address  to  the 
English   Prelates  was  adopted,  and  testimonials  signed  for 
three  clergymen,  who   had   been  elected   Bislii>;w   by  their 
rerpective  Dioceses.     Two  of  these  clergymen  proceeded  to 
England,  in  the  course  of  the  next  month ;  and,  after  some 
futtiier  delays,  all  difUculties  were  finally  removed,  and  the 
Rev.  William  White,  D.  D.,  of  P!:iladelphia,  and  the  Rev. 
Samuel   Provot>st,  D.  D.,  of  New  York,  having  been  elected 
to  the    Bishoprics  of  Pennsylvania  and   New  York,  were 
consecrated  to  their  high  and  holy  office,  on  the  fourth  of 
February,  A.  D.  1787,  in  the  chapel  of  the  Archiepiscopal 
palace   at  Lambeth,   by  the  Most  Reverend  John    Moore, 
D.  D.,  Archbishop  of  Canterbury,  assisted  by  the  Mast  Rev. 
erend  William  Markham,  D.  D.,  Archbishop  of  York,  the 
Right  Reverend  Charles  Moss,  D.  D.,  Bishop  of  Bath  and 
Wells,  and  the  Right  Reverend  Charles  HinchlifT,  D.  D., 
Bishop  of  Peterborough.     The  newly-consecrated  Bishops 
returned  to  America,  April  7,  1787,  and  soon  after,  began 
the  exercise  of  their  Episcopal  functions  in  their  respective 
dioceses. 

Of  these  three  original  Bishops  of  the  Church,  Bishop  Sea* 
bury  discharged  his  Episcopal  duties  between  nine  and  tea 


ijfip^su-vmw  ««u«#p 


^  EPISCOPALIANS. 

yearR,  and  died,  February  3«,  1790.     Bishop  White  contin- 
ued to  be  88  a  patriarch  of  the  Church  for  many  year«,  hia 
life  having  been  pr(.longcd  to  the  age  of  88,  and  the  dis- 
charge of  his  Episcopal  functions  having  continu.'<i  forty-nine 
years.     He  died,  July  17,  IH!W.     Bishop  Prov,M«t  died,  Sep- 
tembi-r  6,  1HI5,  in  the  twenty-ninth  year  of  his  Kpiscopate. 
The  first  triennial  Convention  of  the  Church  was  hel.l  m 
July  and  Aug.ist,  1789,  and  the  sessions  of  this  body  continue 
to  be  regularly  held  every  three  years.     Rev.  James  Ma.hson, 
D  D.,  was  consecrated  Bishop  of  Virginia,  by  the  Archbishop 
of  Canterbury.  September  19, 1790,  and  died  March  «J,  1812. 
Rev.  Thomas  John  Ciaggett,  D.  D.,  of  Maryland,  was  the  first 
Bishop  consecrated  in  the  United  States,  having  been  elevated 
to  that  holy  Order  by  the  Right  Reverend  Bislu.ps  Provoost. 
Seabury,   White,   and   Madison,  in   New   York,   September 
17,  1793;  since  which  time,  thirty-three  Bishops  have  been 
consecrated,  making  the  whole  number,  thirty-eight,  of  whom 
twenty  are  now  living.     For  the  succession  of  Bishops,  from 
the  first  establishment  of  the  Church,  to  the  present  day,  ses 

Statistics.  VI- 

The  last  General  Convention  was  held  in  New  York,  in 
October,  1841,  at  which  time,  there  were  present,  twenty- 
one  Bishops,  and  79  clerical  and  57  lay  members.     The 
Bishops  reported   the  consecration  of  93  churches,  the  or- 
dination of  3r>5  clergymen,  and  the  confirmation  of  14,767 
persons  in  the  years  18!^  to  1841.     The  whole  number  of 
clergym'en,  at  the  present  time,  (1842,)  is  1 114.     Other  facts 
of  interest,  in  relation  to  the  Church  in  this  Country,  ^vill  be 
found  among  the  Statistics  of  this  volume ;  and  for  more  full 
information,  the  reader  is  referred  to  "  Swords's  Pocket  Al- 
manack, Churchman's  Register,  and  Ecclesiastical    Calen- 
dar," a  valuable  little  manual,  published  annually,  and  to  the 
•«  Churchman's  Almanack,"  also  published  annually ;  and  for 
historical  notices,  reference  may  be  made  to  Bishop  White's 
"  Memoirs  of  the  Protestant  Episcopal  Church,"  Journals  of 
the  General  and  State  Conventions,  Hawks's  Eccleaiastical 
History  of  different  States,  and  other  similar  works 


.  L>aiiii«MttiiilMiiMiiiiiiiiwii^  "" 


■^■^*^^'  ■ 


EPISCOPALUNt. 


IT 


shop  White  contln- 
for  many  year*,  hit 
of  88,  and  the  di»- 
cttntiniK'fl  fitrty-nine 
Provtxwt  died,  Sep 
r  of  his  Episcopate. 
Church  was  held  in 
)f  this  body  continue 
lev.  Jnn)es  Miidinon, 
,a,  by  tlie  ArchhiHl\op 
diedMiirchtJ,  IHi2. 
aryliind,  was  the  first 
Imviiig  been  elevated 
iid  Bisliops  Provoost, 
w  Yorit,  September 
e  Biohopw  have  been 
thirty-eiaht,  of  whom 
sion  of  Bishops,  from 
)  the  present  day,  se* 

eld  in  New  York,  in 
ivere  present,  twenty- 
lay  members.     The 
93  churches,  the  or- 
;nifirmation  of  14,767 
'he  whole  number  of 
is  1114.     Other  facts 
1  thi8'Country,"\vill  be 
mc ;  and  for  more  full 
'  Swords's  Pocket  Al- 
Ecclcsiasticnl    Calen- 
:d  annually,  and  to  the 
shed  annually ;  and  for 
lade  to  Bishop  White's 
Church,"  Journals  of 
flawks's  Ecclesiastical 
similar  works 


ARTtCLES  OK  RKlJCtON, 

A  atabluhtd  by  the  Huhopi,  the  Ckrg\),  and  Ijoity  <ff  the  ProUttant 
Kpiseopal  Church  in  Ihr.  I'nitatl  Stain  of  .Imenca,  in  Convtntion, 
on  tlw  Iwrljlh  Ihvj  of  Srptemhrr,  in  the  Year  qf  our  Lord,  ont 
thoiuand  riKht  huntlrtd  and  otu. 

'•  AnTiri.R  I,  Of  Fttitk  in  the  Holy  7Vt;u<y.  — There  !• 
but  one  living  and  true  God,  everla.stin^,  without  body,  parts, 
or  pa»Bi(ms;  of  iufmite  power,  wisdom,  and  goodness;  th« 
Maker  and  Preserver  of  all  thinj^s,  both  visible  an<i  invisible. 
And  in  unity  of  this  GiMlhead  there  be  three  {Mirsons,  of  on« 
substance,  power,  and  eternity  ;  the  Father,  the  Son,  and  th« 
Holy  OlioHt. 

"  Art.  ir.  Of  the  Word,  or  Son  of  Ood,  which  was 
made  vrry  Man.  —The  Son,  which  is  the  Word  of  the  Fa- 
ther, begotten  from  everlasting  of  the  Father,  the  very  and 
eternal  Ottd,  of  one  substance  with  the  Father,  took  man's 
nature  in  the  womb  of  the  blessed  Virgin,  of  lier  substance : 
so  that  two  whole  and  perfect  natures,  that  is  to  say,  th« 
Godhead  and  Manhood,  were  joined  together  in  one  person, 
never  to  be  divided;  whereof  is  one  Christ,  very  God,  and 
very  Man ;  who  truly  suffered,  was  crucified,  dead,  and 
buried,  to  reconcile  llis  Father  to  us,  and  to  be  a  sacrifice, 
not  only  for  original  guilt,  but  also  for  actual  sins  of  men. 

"  Art.  III.  Of  the  going  down  of  Christ  into  Hell.  —  As 
Cbrist  died  for  us,  and  was  buried,  so  also  is  it  to  be  believed, 
that  He  went  down  into  hell. 

"  Art.  IV.  Of  the  Resurrection  of  Christ.  —  Christ  did 
truly  rise  again  from  death,  and  took  again  His  t)ody,  with 
flesh,  bones,  and  all  things  appertaining  to  the  perfection  of 
man's  nature,  wherewith  He  ascended  into  heaven,  and  there 
sitteth,  until  He  return  to  judge  all  men  at  the  last  day. 

"  Art.  V.  Of  the  Holy  Ghost.  —  The  Holy  Ghost,  pro- 
ceeding  from  the  Father  and  the  Son,  is  of  one  substance, 
majesty,  and  glory,  with  the  Father  and  the  Son,  very  and 
eternal  God. 

"  Art.  VI.  Of  the  Sufjieieney  of  the  Holy  Scriptures  fm- 
4 


798  EPiaCOPALIAHS. 

Salvation.  —  Holy  Scripture  coutaineth  all  things  necessary 
to  jalvation ;  so  that  whatsoever  is  not  read  therein,  nor  may 
be  proved  thereby,  is  not  to  be  required  of  any  man,  that  it 
'*iihould  be  beHeved  as  an  article  of  the  faith,  or  be  thought 
requisite  or  necessary  to  salvation.  In  the  name  of  the  Holy 
Scripture  we  do  understand  those  Canonical  Books  of  the 
Old  and  New  Testament,  of  whose  authority  was  never  any 
doubt  in  the  Church. 

"Of  the  Names  a,id  Number  of  the  Canonical  Books. — 
-Genesis,  Exodus,  Leviticus,  Numeri,  Deuteronomium,  Josh- 
ue.  Judges.  Ruth,  The  First  Book  of  Samuel,  The  Second 
Book  of  Samuel,  The  First  Book  of  Kings,  The  Second  Book 
of  Kings,  The  First  Book  of  Chronicles,  The  Second  Book 
tOf  Chronicles,  The  First  Book  of  Esdras,  The  Second  Book 
of  Esdras,  The  Book  of  Hester,  The  Book  of  Job,  The 
Psalms,  The  Proverbs,  Ecciesiastej  or  Preacher,  Cantica 
or  Songs  of  Solomon,  Four  Prophets  the  greater,  Twelve 
Prophets  the  less. 

"  And  the  other  Books  (as  Hierome  saith)  the  Church 
doth  read  for  example  of  life,  and  instruction  of  manners,  but 
yet  doth  it  not  apply  them  to  establish  any  doctrine ;  such 
are  these  following : 

"  The  Third  Book  of  Esdras,  The  Fourth  Book  of  Esdras, 
The  Book  of  Tobias,  The  Book  of  Judith,  The  Rest  of  the 
Book  of  Hester,  The  Book  of  Wisdom,  Jesus  the  Son  of 
SiracbrBaruch  the  Prophet,  The  Song  of  the  Three  Children, 
The  Story  of  Susanna,  Of  Bel  and  the  Dragon,  The  Prayer 
of  Manasses,  The  First  Book  of  Maccabees,  The  Second 
Book  of  Maccabees. 

"  AH  the  Books  of  the  New  Testament,  as  they  are  com- 
monly received,  we  do  feceive,  and  account  them  Canonical 
"Art.  VH.  Of  the  Old  Testament. —  The  Old  Testa- 
'  4nent  is  not  contrary  to  the  New ;  for  both  in  the  Old  and  New 
Testament,  everlasting  life  is  offered  to  mankind  by  Christ,  who 
IB  the  only  Mediator  between  God  and  man,  being  both  God 
and  Man.  Wherefore  they  are  not  to  be  heard,  which  feign, 
ii»at  the  dd  ffttheta  did  look  only  for  transitory  promises. 


* 


EPISCOPALIANS. 


i  all  things  necessary 
read  therein,  nor  may 
I  of  any  man,  that  it 
faith,  or  be  thought 
the  name  of  the  Holy 
nonical  Books  of  the 
thority  was  never  any 

B  Canonical  Books.  — 
>euterouomium,  Josh- 
Samuel,  The  Second 
igs,  The  Second  Book 
les.  The  Second  Book 
as,  Tlie  Second  Book 
e  Book  of  Job,  The 
or  Preacher,  Cantica 
I  the  greater,  Twelve 

me  saith)  the  Church 
nclion  of  manners,  but 
ih  any  doctrine;  such 

fourth  Book  of  Esdras, 
idith,  The  Rest  of  the 
om,  Jesus  the  Son  of 
of  the  Three  Children, 
e  Dragon,  The  Prayer 
iccabees,  The  Second 

ment,  as  they  are  com- 
count  them  Canonical 
en*.  — The  Old  Te^ta- 
oth  in  the  Old  and  New 
mankind  by  Christ,  who 
d  man,  being  both  God 
I  be  heard,  which  feign, 
or  transitory  promiaea. 


Although  the  law  given  from  God  by  Moses,  as  tuuchhig  cer- 
emonies and  rites,  do  not  bind  Christian  men,  nor  the  civil 
precepts  thereof  ought  of  necessity  to  be  received  in  any 
commonwealth;  yet,  notwithstanding,  no  Christian  man 
whatsoever  is  free  from  the  obedience  of  the  commandments 
which  are  ciilled  Moral. 

"  Aar.  VIII.  Of  the  Creeds.  — The  Nicene  Creed,  and 
that  which  is  commonly  called  the  Apostles'  Creed,  ought 
thoroughly  to  bo  received  and  believed;  for  they  may  be 
proved  by  most  certain  warrants  of  Holy  Scripture. 

"Art.  IX.  Of  Original  or  Birth.Sin.—Ong.nn]  sin 
standeth  not  in  the  following  of  Adam,  (as  the  Pr'^-^ians  do 
vainly  talk,)  but  it  is  the  fault  and  corruption  of  the  nature 
of  every  man,  that  naturally  i?  engendered  of  the  offspring  of 
Adam,  whereby  man  is  very  far  gone  from  original  righteous- 
ness, and  is,  of  his  own  nature,  inclined  to  evii,  so  that  the 
flesh  lusteth  always  contrary  to  the  Spirit;  and  therefore,  in 
every  person  born  into  this  world,  it  deserveth  God's  wrath 
and  damnation.  And  this  infection  of  nature  doth  remain, 
yea,  in  them  that  are  regenerated ;  whereby  the  lust  of  the 
flesh,  called  in  Greek,  <l>(i6t't]ua  anQxdi,  which  some  do  ex- 
pound the  wisdom,  some  sensuality,. some  the  affection,  some 
the  desire,  of  the  flesh,  is  not  subject  to  the  law  of  God.  Arid 
although  there  is  no  condemnation  for  them  that  believe  and 
are  baptized,  yet  the  Apostle  doth  confess,  that  concupiscence 
and  lust  hath  of  itself  the  nature  of  sin. 

"Art.  X.  Of  Free  Will.  —  The  condition  of  man,  after 
the  fall  of  Adam,  is  such,  that  he  cannot  turn  and  prepare 
himself,  by  his  own  natural  strength  and  good  works,  to  fnith, 
and  calling  upon  God ;  wherefore  we  have  no  power  to  do 
good  works  pleasant  and  acceptable  to  God,  without  the 
grace  of  God  by  Christ  preventing  us,  that  we  may  have  a 
good  will,  and  working  with  us,  when  we  have  that  good 
wUl. 

"  A»T.  XI.  Of  the  Juftifcation  of  Man.  —  We  are  ao» 
counted  righteous  before  God,  only  for  the  merit  of  our  Lord 
mi  Savior  Jesus  Christ  by  faith,  and  not  for  our  own  Worki 


* 


^  EPISCOPALIANS. 

or  deservings.  Wherefore,  that  we  are  justified  by  faith  only, 
is  a  most  wholesome  doctrine,  and  very  full  of  comfort,  as 
more  largely  J8  expressed  in  the  Homily  of  Justification. 

"  Art.  XII.  Of  Good  Works.  —  Albeit  that  good  works, 
which  are  the  fruits  of  faith,  and  follow  after  justification, 
cannot  put  away  our  sins,  and  endure  the  severity  of  God's 
judgment :  yet  are  they  pleasing  and  acceptable  to  God  in 
Christ,  and  do  spring  out,  necessarily,  of  a  true  and  lively 
faith,  insomuch  that  by  them  a  lively  faith  may  be  as  evident- 
ly known,  as  a  tree  discerned  by  the  fruit. 

•'Art.  XIII.  Of  Works  before  Justification.— Works 
done  before  the  grace  of  Christ,  and  the  inspiration  of  his 
Spirit,  are  not  pleasant  to  God,  forasmuch  as  they  spring  not 
,  of  faith  in  Jesus  Christ,  neither  do  they  make  men  meet  to 
receive  grace,  or  (as  the  school  authors  say)  deserve  grace 
of  congruity ;  yea,  rather,  for  that  they  are  not  done  as  God 
hath  willed  and  commanded  them  to  be  done,  we  doubt  not 
but  they  have  the  nature  of  sin. 

"  Art.  XIV.  Of  Works  of  Supererogation.  —  Voluntary 
works,  besides  over  and  above  God's  commandments,  which 
they  call  works  of  supererogation,  cannot  be  taught  without 
arrogancy  and  impiety  ;  for  by  them  men  do  dec:  j-e,  that 
they  do  not  only  render  unto  God  as  much  as  they  are  bound 
to  do,  but  that  they  do  more  for  His  sake  than  of  bounden  duty 
is  required;  whereas  Christ  saith  plainly.  When  ye  have, 
done  all  that  are  commanded  to  you,  say.  We  are  unprofitabl« 

servants. 

"  Art.  XV.  Of  Christ  alone  without  Sin.  — Christ,  m 
the  truth  of  our  nature,  was  made  like  unto  us  in  all  things, 
sin  only  except,  from  which  He  was  clearly  void,  both  in  His 
flesh  and  in  His  spirit.  He  came  to  be  a  Lamb  without  spot, 
who,  by  sacrifice  of  Himself  once  made,  should  take  away  the 
MBS  of  the  world;  and  sin  (as  Saint  John  saith)  was  not  in 
Him.  But  all  we  the  rest  (although  baptized  and  bom  agaiu 
in  Christ)  yet  offend  in  many  things;  and  if  we  say  we  have 
•o  sBi,  we  deceive  ourselves,  and  the  truth  is  not  in  us. 
,^'  Ant.  XVI.     Of  Sin  after  Baptism,  —  Not  every  deadly 


tt#a!t'.i*a»>^i'i»^--'    -»^«ti>o»"i*^  •  > 


^^mMWMi^S&^ 


EPISCOPALIANS. 


u 


rtified  by  faith  only, 
full  of  comfort,  as 
if  Justification.  n 
eit  that  good  works, 
r  after  justification, 
le  severity  of  God's 
jceptable  to  God  in 
»f  a  true  and  lively 
h  may  be  as  evident- 

i< 

itification. — Works 
e  inspiration  of  his 
h  as  they  spring  not 
f  make  men  meet  to 
say)  deserve  grace 
are  not  done  as  God 
done,  we  doubt  not 


igation. 


Voluntary 
immandments,  which 
lot  be  taught  without 
nen  do  dec:  jre,  that 
ch  as  they  are  bound 
than  of  bounden  duty 
inly,  When  ye  have, 
',  We  are  unprofitable 

out  Sin. — Christ,  in 
unto  us  in  all  things, 
arly  void,  both  in  His 
a  Lamb  without  spot, 
,  should  take  away  the 
ohn  saith)  was  not  in 
ptized  and  bom  again 
ind  if  we  say  we  hav« 
ruth  is  not  io  us. 
m,  — •  Not  every  deadly 


•in  willingly  committed  after  baptism,  is  sin  against  the 
Holy  Ghost,  and  unpardonable.  Wherefore  the  grant  of  !«• 
pentance  is  not  to  be  denied  to  such  as  fall  into  sin  after  bap* 
tism.  After  we  have  received  the  Holy  Ghost,  we  may 
depart  from  grace  given,  and  fall  into  sin,  and  by  the  grace 
of  God  (we  may)  arise  again,  and  amend  our  lives.  And 
therefore  they  are  to  be  condemned,  which  say,  they  can  no 
more  sin  as  long  as  they  live  here,  or  deny  the  place  of  foi- 
giveness  to  such  as  truly  repent. 

"Art.  XVII.  Of  Prcdistiaation  and  Election.  —  Pre* 
destination  to  life  is  the  everlasting  purpose  of  God,  whereby 
(before  the  foundations  of  the  world  were  laid)  lie  hath  con- 
stantly decreed,  by  His  counsel,  secret  to  us,  to  deliver  from 
curse  and  damnation  those  whom  He  hath  chosen  in  Christ 
out  of  maiikind,  and  to  bring  them  by  Christ  to  everlasting 
salvation,  as  vessels  made  to  honor.  Wherefore  they,  which 
be  endued  with  so  excellent  a  benefit  of  God,  be  called  ac- 
cording to  God's  purpose  by  His  Spirit  working  in  due 
season :  they,  through  grace,  obey  the  calling :  they  be  jus- 
tified freely  :  they  be  made  sons  of  God  by  adoption  :  they  be 
made  like  the  image  of  His  only  begotten  Son  Jesus  Christ : 
they  walk  religiously  in  good  works;  and  at  length,  by  God's 
mercy,  they  attain  to  everliisting  felicity. 

"  As  the  godly  consideration  of  predestination,  and  our 
election  in  Christ,  is  full  of  sweet,  pleasant,  and  unspeak* 
able  comfort  to  godly  persons,  and  such  as  feel  in  themselves 
the  working  of  the  Spirit  of  Christ,  mortifying  the  works  of  r 
the  flesh  and  their  earthly  members,  and  drawing  up  their 
mind  to  high  and  heavenly  thiugs,  as  well  because  it  doth 
greatly  establish  and  confirm  their  fiiith  of  eternal  salvation, 
to  be  enjoyed  through  Christ,  as  because  it  doth  fervently 
kindle  their  love  towards  God;  so,  for  curioup  and  carnal 
persons,  lacking  the  Spirit  of  Christ,  to  have  continually  be- 
fore their  eyes  the  sentence  of  God's  predestination,  is  a  most 
dangerous  downfall,  whereby  the  devil  doth  thrust  «.hem 
either  into  desperation,  or  into  wretchlessness  of  most  un- 
clean living,  no  less  perilous  than  desperation. 
4» 


4# 


EPI9COPAtIAK3. 


•'  Furtherrnore,  we  must  receive  God's  promises  in  such 
wise  as  they  l>e  generally  set  forth  to  us  in  Holy  Scripture ; 
tend,  in  our  doings,  that  will  of  God  is  to  be  followed,  which 
we  have  expressly  declared  unto  us  in  the  Word  of  God. 

"Art.  XVIII.  'Of  obtaining  eternal  Sale atimi  only  hy 
the  Name  of  Clirist.  — They  also  are  to  be  had  accursed, 
that  presume  to  say,  That  every  man  shall  be  saved  by  the  law 
or  sect  which  he  professeth,  so  that  he  be  diligent  to  frame 
his  life  according  to  that  law,  and  the  light  of  nature.  For 
Holy  Scripture  doth  set  out  unto  us  only  the  Name  of  Jesus 
Christ,  whereby  men  must  be  saved. 

"Art.  XIX.  Of  the  Church. — The  visible  Church  of 
Christ  is  a  congregation  of  faithful  men,  in  the  which  the 
pure  Word  of  Go<l  is  preached,  and  the  sacraments  be  duly 
ministered  according  to  Christ's  ordinance,  in  all  those 
things  that  of  necessity  are  requisite  to  the  same. 

'*"  As  the  Church  of  Hierusalem,  Alexandria,  and  Antioch, 
have  erred,  so  also  the  Church  of  Rome  hath  erred,  not  only 
in  their  living  and  manner  of  ceremonies,  but  also  in  matters 

of  faith.        % 

"Art.  XX.  Of  the  Authority  of  the  Church.  — The 
Church  hath  power  to  decree  rites  or  ceremonies,  and  au- 
thority in  controversies  of  faith ;  and  yet  it  is  not  lawful  for 
the  Church  to  ordain  any  thing  that  is  contrary  to  God's 
Word  written;  neither  may  it  so  expoimd  one  place  of 
Scripture,  that  it  be  repugnant  to  (uiother.  Wherefore,  al- 
though the  Church  be  a  witness  and  a  keeper  of  Holy  Writ, 
yet,  as  it  ought  not  to  decree  any  thing  against  the  same,  bo 
besides  the  same  ought  it  not  to  enforce  any  thing  to  be  be- 
lieved for  necessity  of  salvation, 

"Art.  XXI.     Of  the  Authority  of  General  CaimciU.* 
"Art.  XXII.     Of  Purgatory.  — The  Bomish  doctrme 
concerning  purgatory,  pardons,  worshipping,  and  adoration, 
as  well   of  images  as  of  reliques,  and  also  invocation  of 

;•  The  2Ut  of  Uie  former  Article*  is  omitted,  because  it  is  partly  of  » 
l«:al  and  civil  nature,  and  is  provided  for,  as  to  the  remaining  parta  of 
it,  in  other  Articles. 


EPISCOPALIANS. 


49 


promises  in  such 
m  Holy  Scripture ; 
3C  followed,  which 
Word  of  God. 

Sahatimi  only  by 

be  had  accursed, 
be  saved  by  the  law 

diligent  to  frame 
lit  of  nature.  For 
the  Name  of  Jesus 

visible  Church  of 
,  in  the  which  the 
sacraments  be  duly 
ance,    in   all   those 

the  same, 
ndria,  and  Antioch, 
hath  erred,  not  only 

but  also  in  matters 

the  Church.— The 
ceremonies,  and  ati-' 

it  is  not  lawful  (oit 
i  contrary  to  God's 
oiind  one  place  of 
ler.  Wherefore,  al- 
eeper  of  Holy  Writ, 
against  the  same,  so 

any  thing  to  be  be- 

rmeral  Cmmcils.* 
lie  B.omish  doctrine 
ling,  and  adoration, 
1  also  invocation  of 

because  it  is  partly  of  ft 
I  tba  remaining  partf  of 


mints,  is  a  fond  thing  vainly  invented,  and  grounded  upon 
no  warranty  of  Scripture,  but  rather  repugnant  to  the  Word 
of  God. 

"Art.  XXIII.  Of  Ministtring  in  the  Congregation. — 
It  is  not  lawful  for  any  man  to  take  upon  him  the  office  of 
public  preaching,  or  ministering  the  sacraments  in  the  Con- 
gregation, before  he  be  lawfully  called,  and  sent  to  execute 
the  same.  And  those  we  ought  to  judge  lawftiUy  called  and 
sent,  which  be  chosen  and  called  to  this  work  by  men  who 
have  public  authority  given  unto  them  in  the  Congregation, 
to  call  and  send  ministers  into  the  Lord's  vineyard. 

"  Art.  XXIV.  Of  Speaking  in  the  Congregation  in  such 
a  Tongue  as  the  People  understandeth.  —  li  is  a  thing  plainly 
repugnant  to  the  Word  of  God,  and  the  custom  of  the 
primitive  Churcli,  to  have  public  prayer  in  the  Church,  or  to 
minister  the  sacraments,  in  a  tongue  not  understanded  of  the 
people. 

"  Art.  XXV.  Of  the  Sacraments.  —  Sacraments  or- 
dained of  Christ,  be  not  only  badges  or  tokens  of  Christian 
men's  profession ;  but  rather  they  be  certain  sure  witnesses, 
and  effectual  signs  of  grace,  and  God's  good  will  toward  us, 
by  the  which  He  doth  work  inrisiWy  in  us,  and  doth  not  only 
quicken,  but  also  strengthen  and  confirm  our  faith  in  Him. 

*'  There  are  two  Sacraments  ordained  of  Christ  our  Lord 
in  the  Gospel,  that  is  to  say.  Baptism,  and  the  Supper  of  the 
Lord. 

"  Those  five  commonly  called  sacraments,  that  is  to  say, 
Confirmation,  Penance,  Orders,  Matrimony,  and  Extreme 
Uhction,  are  not  to  be  counted  for  Sacraments  of  the  Gospel, 
being  such  as  have  grown,  partly  of  the  corrupt  following  of 
the  Ap  lies,  partly  are  states  of  life  allowed  by  the  Scrip- 
tures ;  but  yet  have  not  like  nature  of  Sacraments  with  Bap- 
tism and  the  Lord's  Supper,  for  that  they  have  not  any  visible 
sign  or  ceremony  ordained  of  God. 

"  The  Sacraments  were  not  ordained  of  Christ  to  be  gazed 
upon,  or  to  be  carried  about,  but  that  we  should  duly  use 
them.    And  in  such  only  as  worthily  receive  the  same,  they 


44  EPISCOFALIANS. 

have  a  wlwlesom^  cflbcl  or  operation ;  but  they  that  receiye 
them  unworthily  purchase  to  tlieinselvea  damnation,  as  Saint 

Paul  saith. 

"  Art.  XXVI.  Of  the  Unworthiness  of  the  3IiHisters, 
which  hinders  not  the  Effect  of  the  Sacrammtn.  —  Ahhougli, 
in  the  visible  Church,  the  evil  be  ever  niiagled  with  the 
good,  and  sometime  the  evil  have  chief  authority  in  the  min- 
istration of  the  Word  and  Sacrauients;  yet,  forasmuch  aa 
they  do  not  the  same  iu  their  own  name,  but  in  Christ's,  and 
do  minister  by  his  commission  and  authority,  we  may  use 
tneir  mmistry,  both  in  hearing  the  Word  of  God,  and  in 
receiving  the  Sacraments.  Neither  is  the  effect  of  Christ's 
crainance  taken  away  by  their  wickedness,  nor  the  grace  of 
God's  gifts  diminished  from  such  as,  by  faith,  and  rightly,  do 
receive  the  Sacraments  ministered  unto  them,  which  be  effec- 
tual, because  of  Christ's  institution  and  promise,  although 
they  be  ministered  by  evil  men. 

"Nevertheless,  it  appertaineth  to  the  discipline  of  the 
Church,  that  inquiry  be  made  of  evil  ministers,  and  that  they 
be  accused  by  those  tlril  have  knowledge  of  their  offences; 
and  finally,  being  found  guilty,  by  just  judgment,  be  deposed. 

"Art.  XXVil.  Of  Baptism.  — Hapiimi  is  not  only  a 
sign  of  profession,  and  mark  of  difference,  whereby  Christian 
men  are  discerned  from  others  that  be  not  christened ;  but  it 
is  also  a  sign  of  regeneration,  or  new  birth,  whereby,  as  by 
an  instrument,  they  that  receive  Baptism  rightly  are  grafted 
into  the  Church  :  the  promises  of  the  forgiveness  of  sin,  and 
of  our  adoption  to  be  the  sons  of  God  by  the  Holy  Ghost, 
are  visibly  signed  and  sealed :  faith  is  confirmed,  and  fjrace 
increased  by  virtue  of  prayer  unto  God.  The  Baptism  of 
young  chiliften  is  in  any  wise  to  be  retained  in  the  Church, 
as  most  agreeable  with  the  institution  of  Christ. 

"Art.  XXVIII.  Of  the  LortPs  Supper.— The  Supper 
of  the  Lord  is  not  only  a  sign  of  the  love  that  Christians 
ought  to  have  among  themselves  one  to  another ;  but  rather 
it  is  a  Sacrament  of  our  redemption  by  Christ's  death  ;  inso- 
much, that,  to  such  as  rightly,  worthily,  nnd  with  faith,  re- 


«fM«illKtffi.?3Ki 


"^"^pr 


ut  they  that  receive 
damnation,  aa  Saint 

s  of  the  Ministers, 
imtnt.i.  —  Although, 
r  niinjjled  with  the 
luthority  in  the  min- 
;  yet,  forasmuch  as 
but  in  Christ's,  and 
Lhority,  we  may  use 
jrd  of  God,  and  in 
le  effect  of  Christ's 
ss,  nor  the  grace  of 
laith,  and  rightly,  do 
licni,  wliich  be  effec- 
d  promise,  although 

le  discipline  of  the 
listers,  and  that  they 
re  of  their  offences; 
idgment,  be  deposed, 
iptism  is  not  only  a 
e,  whereby  Christian 
ot  christened :  but  it 
lirth,  whereby,  as  by 
n  rightly  are  grafted 
rgive'ness  of  sin,  and 
.  by  the  Holy  Ghost, 
confirmed,  and  rjrace 
1.  The  Baptism  of 
aiucd  in  Uie  Church, 
'  Christ. 

apcr.  —  The  Supper 
love  that  Christians 
another;  but  rather 
Christ's  death ;  inso- 
,  find  with  faith,  i^ 


EPISCOPALIANS. 


4ft 


ceive  the  same,  the  Bread  which  we  break  is  a  partaking  of 
the  body  of  Christ ;  and  likewise  tlte  Cup  of  Blessing  is  a 
partaking  of  the  blood  of  Christ. 

"  Transubstantiatioii  (or  the  change  of  the  substance  of 
bread  and  wine)  in  the  Supper  of  the  Lord,  cannot  be  proved 
by  Holy  Wi-it;  but  it  is  repugnant  to  the  plain  words  of 
Scripture,  overthrowing  the  nature  of  a  sacrament,  and  hatb 
given  occasion  to  many  superstitions. 

"  The  body  of  Christ  is  given,  taken,  and  eaten  in  the 
Supper,  only  after  a  heaveidy  and  spiritual  manner.  And 
tl»e  mean,  whereby  the  body  of  Christ  is  received  and  eaten 
in  the  Supper,  is  faith. 

"  The  Sacrament  of  the  Lord's  Supper  was  not  by  Christ's 
ordinance  reserved,  carried  about,  lifted  up,  or  worshipped. 

"  Art.  XXIX.  Of  the  Wicked,  which  eat  not  of  the 
Body  of  Christ  in  the  Use  of  the  Lord's  Supper. — The  wick- 
ed, and  such  as  be  void  of  a  lively  faith,  although  they  do 
carnally  and  visibly  press  with  their  teeth  (as  Saint  Augus- 
tine salth)  the  Sacrament  of  the  body  and  blood  of  Christ; 
yet  in  no  wise  are  they  partakers  of  Christ ;  but  rather,  to 
their  condemnation,  do  eat  and  drink  the  sign  or  sacrament 
of  so  great  a  thing.  {0 

"  Art.  X  XX.  Of  Both  Kinds.  —  The  Cup  of  the  Lord 
is  not  to  be  denied  to  the  lay  people;  for  both  tlie  parts  of  the 
Lord's  Sacrament,  by  Christ's  ordinance  and  commandment, 
ought  to  be  ministered  to  all  Christian  men  alike. 

"  Art.  XXXL  Of  the  one  Oblation  of  Christ  finished 
upon  the  Cross.  —  The  offering  of  Christ  once  made,  is  that 
perfect  redemption,  propitiation,  and  satisfaction  for  alf  the 
sins  of  the  whole  world,  both  original  and  actual ;  and  there 
is  none  other  satisfaction  for  sin,  but  that  al6ne.  Wherefore 
the  sacrifice  of  masses,  in  the  which  it  was  commonly  said, 
that  the  Priest  did  offer  Christ  for  the  quick  and  the  dead,  to 
h&\3  retnission  cf  pain  or  guilt,  were  blasphemous  fabl«a> 
and  dangerous  deceits.  .|iii«i>it 

s  «ff  Abt.  XXXU.     Of  the  Marriage  of  /'rics^s.—Bishopi, 


^mmKieiMgsiKii^p^pi^j^i'iii'i*^' 


m 


BPI8COPALIANB. 


Priests,  and  Deacons,  are  not  commanded  by  God's  law 
cither  to  vow  the  estate  of  single  life,  or  to  abstain  from 
marriage:  therefore  it  is  lawful  for  them,  as  for  all  other 
Christian  men,  to  marry  at  their  own  discretion,  as  they 
shall  judge  the  same  to  serve  better  to  godliness. 

"  Art.  XXXIII.  Of  exrommuniratr  Prr$(m»,  hmo  they 
art  to  he  avoided.  —  That  person  which,  by  open  denuncia- 
tion of  the  Church,  is  rightly  cut  off  from  the  unity  of  the 
Church,  and  excommunicated,  ought  to  be  taken,  of  the 
whole  multitude  of  the  faithful,  as  a  heathen  and  publican, 
until  he  bs  openly  reconciled  by  penance,  and  received  into 
the  Church  by  a  judge  that  hath  authority  thereunto. 

"  Art.  XXXIV.  Of  the  Traditions  of  the  Church.  — 
It  y  not  necesjary  that  traditions  and  ceremonies  be  in  all 
places  one,  on  utterly  like ;  for  at  all  times  they  have  be-^n 
divers,  and  may  be  changed  according  to  the  diversity  of 
countries,  times,  and  men's  manners,  .so  that  nothing  be 
ordained  against  God's  Word.  Whosoever,  through  his  pri- 
vate judgment,  willingly  and  purposely  doth  openly  break  the 
traditions  and  ceremonies  of  the  Church,  which  be  not  re- 
pugnant to  the  Word  of  God,  and  be  ordained  and  approved 
by  common  authority,  ought  to  be  rebuked  openly,  (that 
other  may  fear  to  do  the  like,)  as  he  that  offendeth  against 
the  common  order  of  the  Church,  and  hurteth  the  authority 
of  the  magistrate,  and  woundeth  the  consciences  of  the 
weak  brethren. 

••  Every  particular  or  national  Church  hath  authority  to  or- 
dain, change,  and  abolish  ceremonies  or  rites  of  the  Church, 
ordained  only  by  man's  authority,  so  that  all  things  be  done 
to  edifying. 

"  Art.  XXXV.  Of  HomiKes.  —  The  second  Book  of 
Homilies,  the  several  titles  whereof  we  have  joined,  under 
this  article,  doth  contain  a  godly  and  wholesome  doctrine, 
•nd  necessary  for  these  times,  as  doth  the  former  Book  of 
Homilies,  which  were  set  forth  in  the  time  of  Edward  the 
ffixth;  and  therefore  we  judge  them  to  be  read  in  Chuirchea 


led  by  God's  law 
>r  to  alMtain  from 
I,  as  for  all  other 
liscretion,  as  they 
lineSB. 

Personf,  hme  they 
by  open  denuncia- 
H  the  unity  of  the 

be  taken,  of  the 
;hen  and  publican, 
,  and  received  into 

thereunto. 

of  the  Church.  — 
jreinonies  be  in  all 
les  they  have  be°n 
to  the  diversity  of 
;o  that  nothing  be 
er,  through  his  pri- 
th  openly  break  the 
1,  which  be  not  re- 
lined  and  approved 
uked  openly,  (that 
it  offendeth  against 
irteth  the  authority 
consciences  of  the 

liath  aothority  to  or- 
rites  .of  the  Church, 
t  all  things  be  done 

e  second  Book  of 
have  joined,  under 
ifholesome  doctrine, 
he  former  Book  of 
ime  of  Ekiward  the 
le  reul  in  Churches 


Milii 


iiM 


■»«*>i' 


EPISCOPAMANS. 


47 


liy  the  Ministers,  diligently  and  distinctly,  that  they  may  be 
understanded  of  the  people. 

"Ofthr  Nantes  of  the.  Uimnlii:*.  —  1 .  Of  the  right  Use  of 
tlio  Church.  2.  Aguiiuit  Peril  of  Idolatry.  S).  Of  repair* 
ing  and  kce|>ing  clean  of  Churches.  4.  Of  Qood  Works; 
first  of  Fasting.  5.  Aguin.st  Gluttony  tuid  Drunkenness. 
6.  Agnin-st  Excess  of  Apparel.  7,  Of  Prayer.  H.  Of  the 
Place  and'Tinio  of  Prayer.  9.  That  Common  Prayers  aud 
Sacraments  ought  to  be  miniHtercd  in  a  known  Tongue. 
10.  Of  the  reverent  E.stimation  of  God's  Word.  11.  Of 
Alms-doing.  12.  Of  the  Nativity  of  Chri.st.  la  Of  the 
Pa.ssion  of  Ciirist.  14.  Of  tlui  Resurrection  of  Christ.  16. 
Of  the  worthy  receiving  of  the  Sacrament  of  the  Bo<ly  and 
Blood  of  Christ.  Iti.  Of  tiie  Gifts  of  the  iJoly  GImst.  17, 
For  the  Rogation-Days.  18.  Of  the  State  of  Matrimony. 
19.  Of  Repentance.  20.  Against  Idleness.  21.  Against 
Rebellion. 

"  [This  article  is  received  in  this  Church,  so  far  as  it  de- 
clares the  BtH)ks  of  Homilies  to  be  an  explication  of  Chris- 
tian doctrine,  and  instructive  in  piety  and  morals.  But  all 
references  to  the  constitution  and  laws  of  England  are  con- 
sidered  as  inapplicable  to  the  circum-stances  of  this  Church, 
which  also  suspends  the  order  for  the  reading  of  said  Homi- 
lies in  Churches,  until  a  revision  of  them  may  be  c<mveni- 
ently  made,  for  the  clearing  of  them,  as  well  from  obsolete 
words  and  phrases,  as  from  the  local  references.] 

"Akt.  XXXVI.  Of  Consecration  of  Bishops  and  Min- 
isters. —  The  Book  of  Consecration  of  Bishops,  and  Order- 
ing of  Priests  and  Deacons,  as  set  forth  by  the  General 
Convention  of  this  Church,  in  1792,  doth  contain  all  things 
necessary  to  such  consecration  and  ordering ;  neither  hath  it 
any  thing  that,  of  itself,  is  superstitious  and  ungodly :  and, 
therefore,  whosoever  are  consecrated  or  ordered  according 
to  said  form,  we  decree  all  such  to  be  rightly,  orderly,  and 
lawfully,  consecrated  and  ordered. 

"  Art.  XXXVII.     Of  the  Power  of  the  Gvil  Magia- 


wr 


"'Wf^H 


m 


OAMBKIDGE   AND   lATBROOft   PLATrORMS. 


ttates.  —  The  powM  of  the  ciril  mtififUtf  Ate  extfendeth  to  Ul 
men,  as  well  clerjjy  a»  laily,  in  all  things  temporal ;  hut  hath 
no  authority  in  thinp"  purely  epiritual.  And  we  hold  it  to 
be  the  duty  of  all  men,  who  arc  profesBors  of  the  Gospel,  to 
nav  respectful  obedience  to  the  civil  authority,  regularly  aud 
legitimately  constituted. 

"  Art.  XXXVIII.  Of  Christian  Men's  GooAs  which  are 
not  common.  —  The  riches  and  goods  of  Christrans  arc  not 
common,  as  touching  the  right,  title,  and  possession,  of  the 
same,  as  certain  Anabaptists  do  falsely  boast.  Notwithstand- 
ing, every  man  ought,  of  such  things  as  he  possesseth,  liber- 
ally to  give  alms  to  the  poor,  according  to  his  ability. 

"  Art.  XXXIX.  Of  a  Christian  Man's  Oath.  —  As  we 
confess  that  vnin  and  rash  swearing  is  forbidden  Christian 
men  by  our  Lord  Jesus  Christ,  and  James  his  Apostle ;  so  we 
judge  that  Christian  religion  doth  not  prohibit,  but  that  a 
man  may  swear  when  the  magistrate  requirtth,  in  a  cause  of 
faith  and  charity,  so  it  be  done  according  to  the  prophet's 
teaching,  in  justice,  judgment,  and  truth." 


CAMBRIDGE   AND  SAYBROOK  PLATFORMS. 

Tiie  Cambridge  Platform  of  church  government,  and  the 
Confession  of  Faith  of  the  New  England  churches,  adopted 
in  1680 ;  the  Saybrook  Platform,  adopted  in  1708 ;  and  the 
Heads  of  Agreement,  assented  to  by  the  Presbyterians  and 
Congregaf  <r>nalists  in  England  in  1090,  —  form  a  volume,  and 
cannot,  therefore,  be  inserted  in  this  work. 

The  form  of  church  government,  however,  embraced  in 
those  Platforms,  is  essentially  the  same  as  that  now  in  use  by 
the  Orthodox  Congregationalists  at  the  present  day,  and  the 
Confession  of  Faith  the  same  in  substance  to  that  we  term  the 
"  Andover  Ortho<lox  Creed." 


X 


mifmfi 


iiwi'*"  m 


Ate  ««fenf4eth  tb  ill 
temporal ;  but  hath 
And  we  hold  it  to 
rs  of  the  Oo«pel,  to 
lority,  regularly  and 

n's  Onods  which  are 
'  Christians  arc  not 
d  possession,  of  the 
)aBt.  Notwithstand- 
he  possesseth,  Hber- 
u  his  al)ility. 
an'i  Oath.  —  As  we 
forbidden  Christian 
s  his  Apostle ;  so  we 
prohibit,  but  that  a 
uireth,  in  a  cause  of 
ing  to  the  prophet's 


I  PLATFORMS. 

government,  and  the 
rid  churches,  adopted 
ted  in  1708 ;  and  the 
he  Presbyterians  and 
—  form  a  volume,  and 
.rk. 

lowever,  embraced  in 
as  that  now  in  use  by 

present  day,  and  the 
ice  to  that  we  term  the 


HOJlATIANB,    OH   UillTKD    BUETHIUCK. 


MORAVIANS, 


UNITED    BRETHREN. 

A  NAME  given  to  the  followers  of  Nicholas  Lewis,  count 
of  Zinzendorf,  who,  in  the  year  17'il,  settled  at  Bartholdorf, 
in  Upper  Lusatia.  There  he  made  proselytes  of  two  or  threo 
Moravian  fjimilies,  and,  having  engaged  them  to  leave  their 
country,  received  them  at  Bartholdorf,  in  Germany.  They 
were  directed  to  build  a  house  in  a  wood,  about  half  a  league 
from  that  village,  where,  in  1722,  this  people  held  tlieir  first 
meeting. 

This  society  increased  so  fast,  that,  in  a  few  years,  they 
had  an  orphan-house  and  other  public  buildings.  An  adja- 
cent hill,  called  the  IIuth-Berg,  gave  the  colonists  occasion 
to  call  this  dwelling-place  Herrnhut,  which  may  be  inter- 
preted the  guard  or  protection  of  the  Lord.  Hence  this 
society  are  sometimes  called  Hetrnkuters. 

The  Moravians  avoid  discussions  respecting  the  specular 
tive  truths  of  religion,  and  insist  upon  individual  experience 
of  the  practical  efficiency  of  the  gospel  in  producing  a  real 
change  of  sentiment  and  conduct,  as  thn  only  essentials  in 
religion.  They  consider  the  manifestation  of  Qo<l  in  Christ 
as  intended  to  be  the  most  beneficial  revelation  of  the  Deity 
to  the  human  race ;  and,  in  consequence,  they  make  the  life, 
merits,  acts,  words,  sufferings,  and  death,  of  the  Savior  the 
principal  theme  of  their  doctrine,  while  they  carefully  avoid 
entering  into  any  theoretical  disquisitions  on  the  mysterious 
essence  of  the  Godhead,  simply  adhering  to  the  words  of 
Scripture.  Admitting  the  sacred  Scriptures  as  the  only 
source  of  divine  revelation,  they  nevertheless  believe  that  th« 
Spirit  of  Go<l  continues  to  lead  those  who  believe  in  Christ 
into  all  further  truth,  not  by  revealing  new  doctrines,  but  by 
teaching  those  who  sincerely  desire  to  learn,  daily,  better  to 
understand  and  apply  the  truths  which  the  Scriptures  con- 
tain. They  believe  that,  to  live  agreeably  to  the  gospel,  it 
5 


to 


MORAVIANB,    OB   ONITKD    BKKTHIUlH. 


i.  essential  to  «i.n.  in  all  things,  to  fulfil  the  w.ll  of  God. 
Even  in  tlu-.r  ton.,.oral  concerns,  they  endeavor  to  ascertain 
the  will  of  God.     Tluy  do  not,  indeed,  expect  some  miracu- 
lous manifestation  of  his  will,  hut  only  endeavor  to  test  the 
purity  of  their  p..riH,«..  hy  the  li^ht  of  the  d.vme  word 
Nothing  of  con8eq»e..ce  is  done  hy  them,  as  a  society    unUl 
snch  an  exun.inati.m  has  taken  place;  and.  in  cases  o»  d.th- 
culty,  the  question  is  decided  hy  lot,  t..  avoul  the  undue 
preponderance  of  influe.itud  n.en,  and  in  the  huml.le  hope 
that  O.Kl  will  gui,le  them  ria-ht  hy  its  decision,  where  the.r 
limited  understanding  fails  them.     In  former  tunes,  the  mar- 
riaees  of  the  member.H  .,f  the  society  were,  in  some  respects, 
regarde.1  as  a  concern  of  the  society,  as  it  was  part  of  the.r 
social  ngteement  that  none  should  take  place  without  the 
approval  of  the  elders;  and  the  elders'  consent  or  reiusal  was 
usually  determine.l  hy  lot.    But  this  custom  was  at  len  -th  aban- 
doned ;  and  nothing  is  now  requisite  to  obtain  the  consent 
of  the  elders,  but  propriety  of  conduct  in  the  parties      rhey 
consider  none  of  their  peculiar  regulations  essential,  but  al 
liable   to   be    altered   or   abandoned,  whenever  it  is  found 
necessary,  in  order  better  to  attain  their  great  object -the 

^ThriharSizes  the  Moravians  most,  and  holds  them 
up  to  the  attention  of  others,  is  their  missionary  zeaJ.     In 
this  they  are  superior  to  any  other  body  of  people  in  the 
world      "  Their  mis^sionaries,"  as  one  observes,  "  are  all  of 
then,  volunteers;  for  it   .  an  inviolable  rnaxirn  with  them  to 
persuade  no  man  tn  ...gage  in  missions.  ^Thcy  are  all  of 
one  mi,.  I  as  to  the  .loctrines  they  teach,  and  seldom  make  an 
attempt  where  th,  e  are  not  ^     •  a  dozen  of  them  in  the  mtss^ 
Their  zeal  is  cahn,  stead,       .severing     They  would  reform 
the  world,  but  are  careful  how  they  quarrel  with  it.     Ihey 
carry  their  point  by  address,  and  the  insinuations  of  modesty 
and  mildness,  which  commend  them  to  all  men,  «id  give 
«,j|fence  to  none.    The  habits  of  silence,  quietness,  and  decent 
reserve,  mark  their  character." 
The  following  is  a  sketch  of  the  ntode  of  life  of  the  Mor.^ 


::mmsim^mW:J$^^MX,  -. 


bWJtes 


ETURBM' 

fil  the  will  of  God. 
lutonvor  U)  ascertain 
ixpflct  Bome  miracu- 
endeavor  to  tent  the 
nf  the  divine  word. 
II,  a«  a  society,  until 
nd,  in  casCH  of  ditfi- 
to  uToid  the  undue 
in  the  lunnhle  hope 
lecision,  where  their 
rnier  tiniea,  the  mnr- 
■re,  in  some  respects, 
it  was  part  of  their 
[0  plnce  without  the 
onsent  or  refusal  was 
)ni  was  at  len  -th  aban- 
to  obtain  the  consent 
in  the  parties.     They 
ion«  essential,  but  all 
kvhenever  it  is  found 
ir  great  object  —  the 

most,  and  holds  them 

missionary  zeal.     In 

lody  of  people  in  the 

observes,  "  are  all  of 

e  maxim  with  them  to 

)ns.     Thiy  are  all  of 

1,  and  seldom  make  an 

of  them  in  the  missicm. 

They  would  reform 

uarrel  with  it.     They 

asinuations  of  modesty 

to  all  men,  and  give 

I,  quietness,  and  decent 

de  of  life  of  the  Mora* 


MMUlil 


MOHAVIANS,    OR    UNITED    BRETIinEN. 


51 


Ttans,  or  United  Biethren,  where  they  form  separate  commu- 
nities, which,  however,  is  not  always  the  cane ;  for,  in  many 
instances,  societii  s  belonging  to  the  Unity  are  situated  in 
larger  and  smaller  cities  and  towns,  intermingled  with  the 
rest  of  the  inhabitants,  in  which  cases  their  peculiar  regulv 
tions  are,  of  course,  out  of  the  question.  In  their  separate 
communities,  they  do  not  allow  the  permanent  residence  of 
any  persons  as  houbcholdcrs  who  are  not  members  in  full 
comnmnion,  and  svlio  hiive  not  signed  the  written  instrument 
of  brotherly  iigieement,  upon  which  their  constitution  and 
discipline  rest ;  but  they  freely  admit  of  the  temporary  resi- 
dence among  them  of  such  other  persons  as  are  willing  to 
conform  to  their  external  regulations.  According  to  these, 
all  kinds  of  anmsemeuts  considered  dangerous  to  strict 
morality  are  forbidden,  as  balls,  dancing,  plays,  gambling  of 
any  kind,  and  all  promiscuous  assemblies  of  youth  of  both 
se.ves.  These,  however,  are  not  debarred  from  forming, 
under  proper  advice  and  parental  superintendence,  that  ac- 
quaintance which  their  future  matrimonial  connections  may 
require.  In  the  connnunities  on  the  European  continent, 
whither,  to  this  day,  numbers  of  young  persons  of  both  sexes 
resort,  in  order  to  become  members  of  the  society  from  mo- 
tives of  piety  and  a  desire  to  prepare  themselves  to  become 
missionaries  amoiisr  thf  '  itheii,  and  where,  moreover,  the 
difficulties  of  sm  ig  a  luiudy  greatly  limit  the  number  of 

marriages,  a  Htru  ler  attention  to  this  point  becomes  necessary. 
On  this  account,  the  unmarried  men  and  boys,  not  belonging 
to  the  families  of  the  community,  reside  together,  under  the 
care  of  an  fider  of  their  own  class,  in  a  building  called  the 
tingh  'rtthren's  house,  where  usually  divers  trades  and 
manuic lures  are  carried  on,  for  the  benefit  of  the  house  <* 
.  f  tne  t  (immunity,  and  which,  at  the  same  tiin.  lurnishes  « 
,  fieap  and  convenient  place  for  the  board  ami  lodging  of 
those  who  are  en»ployed  as  journeymen,  apprentii'es,  o» 
otherwise,  in  the  families  constituting  the  couununity. 
Particular  daily  opportunities  of  edification  are  tiiere  afforded 
t!sem ;   and  such  a  house  is  the  place  of  res(»t     here  the 


mmr^'K- '  r!»!3siwwgB'  -  i^js 


"  -  y 


9S 


MORAVIANS,    OR    UNITED    BRETHREN. 


young  men  and  boys  of  the  families  spend  their  leisure  time, 
it  being  a  general  rule,  that  every  member  of  the  society 
shall  devote  himself  to  some  useful  occupation.  A  similar 
house,  under  the  guidance  of  a  female  superintendent,  and 
under  similar  regulations,  is  called  the  single  sisters'  house, 
and  is  the  common  dwelling-place  of  all  unmarried  females, 
not  membeis  of  any  family,  or  not  employed  as  servants  in 
the  families  of  the  community.  Even  these  regard  the 
sisters'  house  as  their  principal  place  of  association  at  leisure 
hours.  Industrious  habits  are  here  inculcated  in  the  same 
way.  In  the  communities  of  the  United  Brethren  in  Ameri- 
ca, the  facilities  of  supporting  families,  and  the  consequent 
early  marriages,  have  superseded  the  necessity  of  single 
brethren's  houses ;  but  they  all  have  sisters'  houses  of  the 
above  description,  which  afford  a  comfortable  asylum  to  aged 
unmarried  females,  while  they  furnish  an  opportunity  of  at- 
tending to  tlie  further  education  and  improvement  of  the 
female  youth  after  they  have  left  school.  In  the  larger  com- 
munities, similar  houses  afford  the  same  advantages  to  such 
widows  as  desire  to  live  retired,  and  are  called  widows'  houses. 
The  individuals  residing  in  these  establishments  pay  a  small 
rent,  by  which,  and  by  the  sums  paid  for  their  board,  the 
expenses  of  these  houses  are  defrayed,  assisted  occasionally 
by  the  profits  on  the  sale  of  ornamental  needle-work,  &c., 
on  which  some  of  the  inmates  subsist.  The  aged  and  needy 
are  supported  by  the  same  means.  Each  division  of  sex  and 
station  just  alluded  to,  viz.,  widows,  single  men  and  youths, 
single  women  and  girls  past  the  age  of  childhood,  is  placed 
aader  the  special  guidance  of  elders  of  their  own  description, 
whose  province  it  is  to  assist  them  with  good  advice  and 
admonition,  and  to  attend,  as  muoh  as  may  be,  to  the  spirifpal 
and  temporal  welfare  of  each  individual.  The  children  of 
each  sex  are  under  the  immediate  care  of  the  superintendent 
of  the  single  choirs,  as  these  divisions  are  termed.  Their 
inatruction  in  religion,  and  in  all  the  necessary  branches  of 
human  knowledge,  in  good  schools,  carried  on  separately  for 
each  sex,  is  under  the  special  superintendence  of  the  stated 


ETHREir. 

d  their  leisure  time, 
mber  of  the  society 
upation.  A  similar 
superintendent,  and 
ingle  sisters'  house, 
unmarried  females, 
oyed  as  servants  in 
I  these  regard  the 
Lssociation  at  leisure 
ilcated  in  the  same 
Brethren  irt  Ameri- 
and  the  consequent 
necessity  of  single 
3ters'  houses  of  the 
able  asylum  to  aged 
1  opportunity  of  at- 
mprovement  of  the 
In  the  larger  com- 
advantages  to  such 
allpd  widows'  houses. 
ihments  pay  a  small 
for  their  board,  the 
tssisted  occasionally 
,1  needle-work,  &c., 
Fhe  aged  and  needy 
1  division  of  sex  and 
rle  men  and  youths, 
childhood,  is  placed 
leir  own  description, 
ih  good  advice  and 
ay  be,  to  the  spiriyial 
J.  The  children  of 
f  the  superintendent 
are  termed.  Their 
jcessary  branches  of 
ied  on  separately  for 
idence  of  the  stated 


MORAVIANS,    OR   UNITED    BRETHREN. 


53 


minister  of  each  community,  and  of  the  board  of  elders. 
Similar  special  elders  are  charged  to  atvend  to  the  spiritual 
welfare  of  tiie  married  people.  AH  these  elders,  of  both 
sexes,  together  with  the  stated  minister,  to  whom  the  preach- 
ing of  the  gospel  is  chiefly  committed,  (although  all  other 
elders  who  may  be  qualified  participate  therein,)  and  with  the 
persons  to  whom  the  economical  concerns  of  the  community 
are  intrusted,  form  together  the  board  of  elders,  in  which  rests 
the  government  of  the  community,  with  the  concurrence  of 
the  committee  elected  by  the  inhabitants  for  all  temporal 
concerns.  This  committee  superintends  the  observance  of 
all  regulations,  has  charge  of  the  police,  and  decides  differ- 
ences between  individuals.  Matters  of  a  general  nature  are 
submitted  to  a  meeting  of  the  whole  community,  consisting 
either  of  all  male  members  of  age,  or  of  an  intermediate  body 
elected  by  them.  Public  meetings  are  held  every  evening  in 
the  week.  Some  of  these  are  devoted  to  the  reading  of  the 
Scriptures,  others  to  the  communication  of  accounts  from 
the  missionary  stations,  and  others  to  the  singing  of  hymns 
or  selected  verses.  On  Sunday  mornings,  the  church  litany 
is  publicly  read,  and  sermons  are  delivered  to  the  congrega- 
tion, which,  in  many  places,  is  the  case  likewise  in  the 
afternoon.  In  the  evening,  discourses  are  delivered,  in 
which  the  texts  for  that  day  are  explained  and  brought  home 
to  the  particular  circumstances  of  the  community.  Besides 
these  regular  means  of  edification,  the  festival  days  of  the 
Christian  church,  such  as  Easter,  Pentecost,  Christmas,  &.C., 
are  commemorated  in  a  special  manner,  as  well  as  some  day« 
of  peculiar  interest  in  the  history  .  <■  the  society.  A  solemn 
church  music  constitutes  a  prominent  feature  of  their  means 
of  edification,  music  in  geuer.-d  being  a  favorite  employmcQt 
of  the  leisure  of  many.  Oil  particular  occasions,  and  before 
the  congregation  meets  to  partake  of  the  Lord's  supper,  they 
a&semble  expressly  to  listen  to  instrumental  and  vocal  music, 
interspersed  with  hymns,  in  which  the  whole  congregation 
joins,  while  they  partake  together  of  a  cup  of  coffee,  tea,  or 
chocolate,  and  light  cakes,  in  token  of  fellowship  and 
6» 


M  MORAVIANS,    OR   UNITED   BRETHREN. 

brotherly  union.    This  solemnity  is  called  a  love-feast,  and 
M  in  imitation  of  the  custom  of  the  agapae  in  the  primitife 
Christian  churches.     The  Lord's  supper   is  celebrated  at     • 
stated  intervals,  generally  by  all  communicant  members  to- 
gether, under  very  solemn  but  simple  rites. 

Easter  mornjng  is  devoted  to  a  solemnity  of  a  peculiar 
kind.  At  sunrise,  the  congregation  assembles  in  the  grave- 
yard; a  service,  accompanied  by  music,  is  celebrated,  ex- 
pressive of  the  joyful  hopes  of  immortality  and  resurrection, 
and  a  solemn  commemoration  is  made  of  all  who  have,  in 
the  course  of  the  last  year,  departed  this  life  from  among 
them,  and  "  gone  home  to  the  Lord  "  —  an  expression  they 
often  use  to  designate  death. 

Considering  the  termination  of  tho  present  life  no  evil,  but 
the  entrance  upon  an  eternal  state  of  bliss  to  the  sincere 
disciples  of  Christ,  they  desire  to  divest  this  event  of  all  its 
terrors.    The  decease  of  every  individual  is  announced  to 
the  community  by  solemn  music  from  a  band  of  instruments. 
Outward   appearances   of    mourning    are   discountenanced. 
The  whole  congregation  follows  the  bier  to  the  graveyard, 
(which  is  commonly  laid  out  as  a  garden,)  accompanied  by  a 
band,  playing  the  tunes  of  well-known  verses,  which  express 
the  hopes  of  eternal  life  and  resurrection ;  and  the  corpse  is 
deposited  in  the  simple  grave  during  the  funeral   service. 
The  preservation  of  the  purity  of  the  community  is  intrusted 
to  the  board  of  elders  and  its  different  members,  who  are  to 
give  instruction  and  admonition  to  those  under  th#ir  care, 
and  make  a  discreet  use  of  the  established  cTiurch  discipline. 
In  cases  of  immoral  conduct,  or  flagrant  disregard  of  the 
regulations  of  the  society,  this  discipline  is  resorted  to.     K 
expostulatbns  are  not  successful,  offenders  are  for  a  time 
restrained  from  participating  in  the   holy  communion,  or 
called  before  the  committee.     For  pertinacious  bad  conduct, 
or  flagrant  excesses,  the  culpable  individual  is  dismissed  from 
the  society.    The  ecclesiastical  church  officers,   generally 
speaking,  are  the  bishops, — through  whom  the  regular  succes- 
•ioh  Of  ordination,  transmitted  to  the  United  Brethren  through 


E«**-'i 


ETHREir. 


ed  a  love-feast,  and 
ips  in  the  primitire 
er  is  celebrated  at     • 
nicant  members  to- 
;s. 

unity  of  a  peculiar 
imbles  in  the  grave- 
;,  is  celebrated,  ex- 
ity  and  resurrection, 
of  all  who  have,  in 
his  life  from  among 
-an  expression  they 

ssent  life  no  evil,  but 

bliss  to  the  sincere 
It  this  event  of  all  its 
ual  is  announced  to 
band  of  instruments, 
re  discountenanced, 
er  to  the  graveyard, 
n,)  accompanied  by  a 
verses,  which  express 
m ;  and  the  corpse  is 

the  funeral  service, 
immunity  is  intrusted 

members,  who  are  to 
jse  under  th*ir  care, 
led  cTiurch  discipline, 
rant  disregard  of  the 
ine  is  resorted  to.  If 
iiders  are  for  a  time 

holy  communion,  or 
inacious  bad  conduct, 
dual  is  dismissed  from 
'.h  officers,  generally 
lom  the  regular  succes- 
liited  Brethren  through 


TUNKER9. 


0S 


the  ancient  church  of  the  Bohemian  and  Mwarian  Brethren, 
is  preserved,  and  who  alone  are  authorized  to  ordain  minis- 
ters, but  possess  no  authority  in  the  government  of  the 
church,  except  such  as  they  derive  from  some  other  office, 
being,  most  frequently,  the  presidents  of  some  board  of 
elders,  —  the  civil  seniors,  —  to  whom,  in  subordination  to  the 
board  of  elders  of  the  Unity,  belongs  the  management  of  the 
external  relations  of  the  society,  —  the  presbyters,  or  or- 
dained stated  ministers  of  the  communities,  and  the  deacons. 
The  degree  of  deacon  is  the  first  bestowed  upon  young  min- 
isters and  missionaries,  by  which  they  are  authorized  to  ad- 
minister the  sacraments.  Females,  although  elders  among 
their  own  sex,  are  never  ordained ;  nor  have  they  a  vote  in 
the  deliberations  of  the  board  of  elders,  which  they  attend 
fT  ?he  sake  of  information  only. 

'r;.5  Moravians  that  first  visited  the  United  States,  settled 
V    \.yannah,  Ga.,  in  1735. 


TUNKERS. 


wmm^ 


&sse«*"' 


I 


A  DENOMINATION  of  SevcHth-Day  Baptists,  which  took  its 
rise  in  the  year  1724.  It  was  founded  by  a  German,  who, 
weary  of  the  world,  retired  to  an  agreeable  solitude,  within 
sixty  miles  of  Philadelphia,  for  the  more  free  exercise  of 
religious  contemplation.  Curiosity  attracted  followers,  and 
his  simple  and  engaging  manners  made  them  proselytes. 
They  soon  settled  a  little  colony,  called  Ephrata,  in  allusion 
to  the  Hebrews,  who  used  to  sing  psalms  on  the  border  of 
the  River  Euphrates.  This  denomination  seem  to  have  ob- 
tained their  name  from  their  baptizing  their  new  converts  by 
plunging.  They  are  also  called  Tumblers,  from  the  manner 
in  which  they  perform  baptism,  which  is  by  putting  the  per- 
•Bon,  while  kneeling,  head  first  under  water,  so  as  to  resemMe 
the  motion  of  the  body  in  the  action  of  tumbling.     They  ase 


010  TUNKERS. 

the  trine  immerBion,  with  laying  on  the  hands  and  prayer, 
even  when  the  person  baptized  is  in  the  water.  Their  habit 
seems  to  be  peculiar  to  themselves,  consisting  of  a  long  tunic 
or  coat,  reaching  down  to  their  heels,  with  a  sash  or  girdle 
round  the  waist,  und  a  cap  or  hood  hanging  from  the  shoul- 
ders.    They  do  not  shave  the  head  or  beard. 

Tne  men  and  women  have  separate  habitations  and  dis- 
tuict  governments.  For  these  purposes,  they  erected  two 
large  wooden  buildings,  one  of  which  is  occupied  by  the 
brethren,  the  other  by  the  sisters,  of  the  society ;  and  in 
each  of  them  there  is  a  banqueting-room,  and  an  apartment 
for  public  worship ;  for  the  brethren  and  sisters  do  not  meet 
together  even  at  their  devotions. 

They  used  to  live  chiefly  upon  roots  and  other  vegetables, 
the  rules  of  their  society  not  allowing  lliem  flesh,  except  upon 
particular  occasions,  when  they  hold  what  they  call  a  love- 
feast  ;  at  which  time,  the  brethren  and  sisters  dine  together 
in  a  large  apartment,  and  eat  mutton,  but  no  other  meat.     In 
each  of  their  little  cells  they  have  a  bench  fixed,  to  serve  the 
purpose  of  a  bed,  and  a  small  block  of  wood  for  a  pillow. 
They  allow  of  marriages,  but  consider  celibacy  as  a  virtue. 
The  principal  tenet  of  the  Tunkers  appears  to  be  this  — 
that  future  happiness  is  only  to  be  obtained  by  penance  and 
outward  mortifications  in  this  life,  and  that,  as  Jesus  Christ, 
by  his  meritorious  sufferings,  became  the  Redeemer  of  man- 
kind In  general,  so  each  individual  of  the  human  race,  by  a 
life  of  abstinence  and  restraint,  may  work  out  his  own  salva- 
tion.    Nay,  they  go  so  far  as  to  admit  of  works  of  superero- 
gation, and  'declare  that  a  man  may  do  much  more  than  he 
is  in  justice  or  equity  obliged  to  do,  and  that  his  super- 
abundant works  may,  therefore,  be  applied  to  the  salvation 
of  others. 

This  denomination  deny  the  eternity  of  future  punish- 
ments,  and  believe  that  the  dead  have  the  gospel  preached  to 
them  by  our  Savior,  and  that  the  souls  of  the  just  are  em- 
ployed to  preach  the  gospel  to  those  who  have  had  no  revela- 
Uon  in  this  life.    They  suppose  the  Jewish  Sabbath,  sabbati- 


;  hands  and  prayer, 
water.  Their  habit 
iting  of  a  long  tunic 
itli  a  sash  or  girdle 
ing  from  the  shoul- 
ard. 

Imbitations  and  dis- 
s,  they  erected  two 
is  occupied  by  the 
[he  society;  and  in 
1,  and  an  apartment 
sisters  do  not  meet 

md  other  vegetables, 
sm  flesh,  except  upon 
lat  they  call  a  love- 
iisters  dine  together 
t  no  other  meat.  In 
ch  fixed,  to  serve  the 
)f  wood  for  a  pillow, 
celibacy  as  a  virtue, 
ippears  to  be  this  — 
ined  by  penance  and 
liat,  as  Jesus  Christ, 
e  Redeemer  of  man- 
:he  human  race,  by  a 
rk  out  his  own  salva- 
f  works  of  superero- 
much  more  than  he 
and  that  his  super- 
lied  to  the  salvation 

ty  of  future  punish- 
le  gospel  preached  to 
of  the  just  are  em- 
o  have  had  no  revela- 
irish  Sabbath,  sabbati- 


[ 


MENNONIfES. 


67 


caj  year,  and  year  of  jubilee,  are  typical  of  certain  periods 
afler  the  general  judgment,  in  which  the  souls  of  those  who 
are  not  then  admitted  into  happiness  are  purified  from  their 
corruption.  If  any,  within  those  smaller  periods,  are  so  far 
humbled  as  to  acknowledge  the  perfections  of  God,  and  to 
own  Christ  as  their  only  Savior,  they  are  received  to  felicity ; 
while  those  who  continue  obstinate  are  reserved  in  torments, 
until  the  grand  period,  typified  by  the  jubilee,  arrives,  in  which 
all  shall  be  made  happy  in  the  endless  fruition  of  the  Deity. 

They  also  deny  the  imputation  of  Adam's  sin  to  his  pos- 
terity. They  disclaim  violence,  even  in  cases  of  self-defence, 
and  suJer  themselves  to  l)e  defrauded,  or  wronged,  rather 
than  go  to  law. 

Their  church  government  and  discipline  are  the  same  with 
other  Baptists,  except  that  every  brother  is  allowed  to  speak 
in  the  congregation ;  and  their  best  speaker  is  usually  or- 
dained to  be  the  minister.  They  have  deacons  and  deacon- 
esses from  among  their  ancient  widows  and  exhorters,  who 
are  all  licensed  to  use  their  gifts  statedly. 

The  Tunkers  are  not  so  rigid  in  their  dress  and  manner 
of  life  as  formerly ;  still  they  retain  thfe  faith  of  their  fathers, 
and  lead  lives  of  great  industry,  frugality,  and  purity. 


MENNONITES, 

OR 

HARMLESS    CHRISTIANS. 

The  Mennonites  derive  their  name  from  Menno  Simons, 
an  illustrious  reformer.  This  people  came  to  the  United 
States  from  Holland,  and  first  settled  in  Pennsylvania,  where 
a  large  body  of  them  now  reside. 

It  is  a  universal  maxim  of  this  denomination,  that  practical 
piety  is  the  essence  of  religion,  &nd  that  the  rarest  mark  of 
the  trim  church  is  the  ssj^ciiiy  of  it«  members.    Thej  all 


58 


DISCIPLES    OF    CHRIST. 


unite  in  pleading  for  toleration  in  religion,  and  debar  none 
from  their  assembliea  who  lead  pious  lives,  and  own  the 
Scriptures  for  the  word  of  God.  They  teach  that  infants 
are  not  the  proper  subjects  of  baptism ;  that  ministers  of  the 
gospel  ought  to  receive  no  salary ;  and  that  it  is  not  lawful 
to  swear,  or  wage  war,  upon  any  occasion.  They  also  main- 
tain that  the  terms  person  and  Trinili/  are  not  to  be  used  in 
speaking  of  the  Father,  Son,  and  Holy  Gliost. 

The  Meimonites  meet  privately,  and  every  one  in  the  as- 
gembly  has  the  liberty  to  speak,  to  expound  the  Scriptures,  to 
pray,  and  sijig. 

The  Meuuonites  do  not  baptize  by  inmiersion,  though  they 
administer  the  ordinance  to  none  but  adult  persons.  Their 
common  method  is  this :  The  person  who  is  to  be  baptized, 
kneels ;  the  minister  holds  his  hands  over  him,  into  which  the 
deacon  pours  water,  and  through  which  it  runs  on  the  crown 
of  the  kneeling  person's  head ;  after  which  follow  imposition 
of  hands  and  prayer. 

Mr.  Van  Beuuing,  the  Dutch  ambassador,  speaking  of 
these  Harmless  Christians,  as  they  choose  to  call  themselves, 
says,  "  The  Mennonites  are  good  people,  and  the  most  com- 
modious to  a  state  of  any  in  the  world;  partly,  because  they 
do  not  aspire  to  places  of  dignity ;  partly,  because  they  edify 
the  community  by  the  simplicity  of  their  manners,  and  appli- 
cation to  arts  and  industry ;  and  partly,  because  we  fear  no 
rebellion  from  a  sect  who  make  it  an  article  of  their  faith 
never  to  bear  arms." 


DISCIPLES  OF  CHRIST; 

SOMETIMES   CiLLLED 

'    CAMPBELLITES,  OR  REFORMERS. 

The  rise  of  this  society,  if  we  only  look  back  to  the 
drawing  of  the  lines  of  demarkation  between  it  and  other 
profeBsors,  is  of  recent  origin.    About  the  -commencement 


ion,  and  debar  none 
lives,  and  own  the 
y  teach  that  infants 
that  ministers  of  the 
Lhat  it  is  not  lawful 
n.  They  also  main- 
ire  not  to  be  used  in 
Uhost. 

every  one  in  the  as- 
ind  the  Scriptures,  to 

niersion,  though  they 
idult  persons.  Their 
fho  is  to  be  baptized, 
!r  him,  into  which  the 
it  runs  on  the  crown 
lich  follow  imposition 

assador,  speaking  of 
)se  to  call  themselves, 
e,  and  the  most  com- 
;  partly,  because  they 
ly,  because  they  edify 
ir  manners,  and  appli- 
y,  because  we  fear  no 
article  of  their  faith 


RIST; 


GFORMERS. 

nly  look  back  to  the 

between  it  and  other 

at  the -commencement 


I 


DISCIPLES    or    CHRIST. 


59 


of  the  present  century,  the  Bible  alone,  \Vithout  any  human 
addition  in  tiie  form  of  creeds  or  confessions  of  faith,  began 
to  be  preached  by  many  distinguished  ministers  of  different 
denominations,  both  in  Eurr  e  and  America. 

With  various  success,  and  with  many  of  the  opinions  of 
the  various  sects  imperceptibly  carried  with  tliem  from  the 
denominations  to  which  they  once  belonged,  did  the  advocates 
of  the  Bioie  cause  plead  for  tlie  union  of  Christians  of  every 
name,  on  the  broad  basis  of  the  apostles'  teaching.  But  it 
was  not  until  the  year  182:),  that  a  restoration  of  the  ori^j'na/ 
gospel  and  order  of  :.'dngs  bej^an  to  be  advocated  in  a  period- 
ical, edited  by  Alexander  Campbell,  of  Bethany,  Virginia,  en- 
titled "  The  Christian  Baptist." 

He  and  his  father,  Thomas  Campbell,  renounced  the 
Presbyterian  system,  and  were  immersed,  in  the  year  1812. 
They,  and  the  congregations  which  they  had  formed,  united 
with  the  Redst(me  Baptist  association,  protesting  against 
all  human  creeds  as  bonds  of  union,  .and  professing  subjec- 
tion to  the  Bible  alone.  This  union  took  place  in  the  year 
1813.  But,  in  pre.ising  upon  the  attention  of  that  society 
and  the  public  the  all-sufficiency  of  the  sacred  Scriptures 
for  every  thing  necessary  to  the  perfection  of  Christian  char- 
acter,—  whether  in  tlie  private  or  social  relations  of  life,  in 
the  church,  or  in  the  world, — they  began  to  be  opposed  by  a 
strong  creed-party  in  that  association.  After  some  ten  years' 
debating  and  contending  for  the  Bible  alone,  and  the  apos- 
tles' doctrine,  Alexander  Campbell,  and  the  church  to  which 
he  belonged,  united  with  the  Mahoning  association,  in  the 
Western  R,eserve  of  Ohio ;  that  association  being  more  far 
vorable  to  his  views  of  reform. 

In  his  debates  on  the  subject  and  action  of  baptism  with 
Mr.  Walker,  a  seceding  minister,  in  the  year  1320,  and  with 
Mr.  M'Calla,  a  Presbyterian  minister  of  Kentucky,  in  the 
year  1823,  his  views  of  reformation  began  to  be  developed, 
and  were  very  generally  received  by  the  Baptist  society,  as 
far  as  these  works  were  read. 

But  in  his  "  Christian  Baptist,"  which  began  July  4, 1823, 


40  D1ICIPI.RI   or   CHRIST. 

his  »iew9  of  the  need  of  reformation  were  more  fully  exposed ; 
tod,  as  these  gained  ground  by  the  pleading  of  various  min- 
isters of  the  Baptist  denomination,  a  party  in  opposition 
began  to  exert  iUelf,  and  to  oppose  the  spread  of  what  they 
were  pleased  to  call  heterodoxy.  But  not  till  after  great  num- 
bers began  to  act  upon  these  principlfis,  was  there  any  attempt 
towards  separation.  After  the  Mahoning  association  appoint- 
ed Mr.  Walter  Scott  an  evangelist,  in  the  year  1827,  and 
when  great  numbers  began  to  be  immersed  into  Christ,  under 
his  labors,  and  new  churches  began  to  be  erected  by  him 
and  other  laborers  in  the  field,  did  the  Baptist  associations 
begin  to  declare  non-fellowship  with  the  brethren  of  the 
reformation.  Thus  by  constraint,  not  of  choice,  they  were 
obliged  to  form  societies  out  of  those  communities  that  split, 
upon  the  ground  of  adherence  to  the  apostles'  doctrine. 
The  distinguishing  characteristics  of  their  views  and  prac- 
tices are  the  following :  — 

They  regard  all  the  sects  and  parties  of  the  Christian 
world  as  having,  in  greater  or  less  degrees,  departed  from 
the  simplicity  of  faith  and  manners  of  the  first  Ohristians, 
and  as  forming  what  the  apostle  Paul  calls  "  the  apostasy." 
This  defection  they  attribute  to  the  great  varieties  of  spec- 
ulation and  metaphysical  dogmatism  of  the  countless  creeds, 
formularies,  liturgies,  and  books  of  discipline,  adopted  and 
inculcated  as  bonds  of  union  and  platforms  of  communion 
in  all  the  parties  which  have  sprung  from  the  Lutheran 
reformation.  The  effect  of  these  synodical  covenants,  con- 
ventional articles  of  belief,  and  rUlcs  of  ecclesiastical  polity, 
has  been  the  introduction  of  a  new  nomenclature,  —  a  human 
vocabulary  of  religious  words,  phrases,  and  technicalities, 
which  has  displaced  the  style  of  the  living  oracles,  and 
affixed  to  the  sacred  diction  ideas  wholly  unknown  to  the 
apostles  of  Christ. 

To  remedy  and  obviate  these  aberrations,  they  propose  to 
ascertain  from  the  holy  Scriptures,  according  to  the  com- 
monly-received and  well-established  rules  of  interpretation, 
the  ideas  attached  to  the  leading  terms  and  sentences  found 


mtCIPLES    or    CHRIST. 


^1 


more  fully  exposed ; 
ling  of  various  min- 
party  in  opposition 
pread  of  what  they 
;  till  after  great  num- 
ras  there  aiiy  attempt 
association  appoint- 
the  year  1827,  and 
id  into  Christ,  under 
be  erected  by  him 
Baptist  associations 
the  brethren  of  the 
of  choice,  they  were 
mmunities  that  split, 
?  apostles'  doctrine, 
eir  views  and  prac- 

ies  of  the  Christian 
jrees,  departed  from 
the  first  Christians, 
alls  "  the  apostasy." 
!at  varieties  of  spec- 
the  countless  creeds, 
icipline,  adopted  and 
ibrms  of  communion 

from  the  Lutheran 
dical  covenants,  con- 
ecclesiastical  polity, 
;nclature,  —  a  human 
I,  and  technicalities^ 

living  oracles,  and 
)Uy  unknown  to  the 

ions,  they  propose  to 
icording  to  the  com- 
ics of  interpretation, 
and  sentences  found 


in  the  holy  Scriptures,  and  then  to  use  the  words  of  the 
Holy  Spirit  in  the  apostolic  acceptation  of  them. 

By  thus  expressing  the  ideas  communicated  by  the  Holy 
Spirit,  in  the  terms  an('  phra-ies  learned  from  the  apostles, 
and  by  avoiding  the  artificial  and  technical  language  of 
acholastic  theology,  they  propose  to  restore  a  pure  speech  to 
the  household  of  faith ;  and,  by  accustoming  the  family  of 
God  to  use  the  language  and  dialect  of  the  heavenly  Father, 
they  expect  to  promote  the  sanctification  of  one  another 
through  the  truth,  and  to  terminate  those  discords  and  de- 
bates which  have  always  originated  from  the  words  which 
man's  wisdom  teaches,  and  from  a  reverential  regard  and 
esteem  for  the  style  of  the  great  masters  of  polemic  divinity ; 
believing  that  speaking  the  same  things  in  the  same  style,  ia 
the  only  certain  way  to  thinking  the  same  things. 

They  make  a  very  marked  difference  between  faith  and 
opinion ;  between  the  testimony  of  God  and  the  reasonings 
of  men;  the  words  of  the  Spirit  and  human  inferences. 
Faith  in  the  testimony  of  God,  and  obedience  to  the  com- 
mandments of  Jesus,  are  their  bond  of  union,  and  not  an 
agreement  in  any  abstract  views  or  opinions  upon  what  is 
written  or  spoken  by  divine  authority.  Hence  all  the  specu- 
lations, questions,  debates  of  words,  and  abstract  reasoning;/, 
found  in  human  creeds,  have  no  place  in  their  religious 
fellowship.  Regarding  Calvinism  and  Arminianism,  Trin- 
itarianism  and  Unitarianism,  and  all  the  opposing  theories 
of  religious  sectaries,  as  extremes  begotten  by  each  other, 
they  cautiously  avoid  them,  as  equidistant  from  the  simplicity 
and  practical  tendency  of  the  promises  and  precepts,  of  the 
doctrine  and  facts,  of  the  exiiortations  and  precedents,  of  the 
Christian  institution. 

They  look  for  unity  of  spirit  and  the  bonds  of  peace  in 
the  practical  acknowledgment  of  one  faith,  one  Lord,  one 
immersion,  one  hope,  one  body,  one  Spirit,  one  God  and 
Father  of  all ;  not  in  unity  of  opinions,  nor  in  unity  of  forma, 
ceremonies,  or  modes  of  worship. 

The  holy  Scriptures  of  both  Testaments  they  regard  a* 
6 


W'^ 


f 


I 


9 


macivt.Ki  or  chb^t. 


.j^^taiuiiig  revelations  from  God,  and  aa  ail  neceaaary  to 
make  the  man  of  God  perfect,  and  accompliahed  for  every 
gootl  word  and  work ;  the  New  Tetttament,  or  the  living 
oraclctt  of  JcHi's  (Jhrist,  they  understand  aa  containing  the 
Christian  religion;  the  testimonies  of  Matthew,  Mark,  Luke, 
and  John,  they  view  as  illustrating  and  proving  the  great 
proposition  on  which  our  religior.  rests,  viz.,  that  Jesut  of 
Nazareth  is  the  Messiah,  the  on'ii-bcgottcn  and  well-Moved 
Son  of  God,  and  the  only  Savior  uf  the  world ;  the  Acts  of 
the  Apostles  as  a  divinely-authorized  narrative  of  the  begin- 
ning and  progress  of  the  reign  or  kingdom  of  Jesus  Christ, 
recording  the  full  development  o*'  the  gospel  by  the  Holy 
Spirit  sent  down  from  heaven,  iuid  the  procedure  of  the 
apostles  in  setting  up  the  church  of  Christ  on  earth;  the 
Epistles  as  carrying  out  and  applying  the  dpctrine  of  the 
apostles  to  the  practice  of  individuals  and  congregations,  and 
aa  developing  the  tendencies  of  the  gospel  in  the  behavior  of 
its  professors;  and  all  as  forming  a  complete  standard  of 
Christian  faith  and  morals,  adapted  to  the  interval  between 
the  ascension  of  Christ  and  his  return  with  the  kingdom 
which  he  has  received  from  God ;  the  Apocalypse,  or  Reve- 
J^tion  of  Jesus  Christ  to  John,  in  Patmos,  as  d  figurative  and 
prospective  view  of  all  the  fortunes  of  Christianity,  from  its 
date  to  the  return  of  the  Savior. 

Every  one  who  sincerely  believes  the  testimony  which  God 
gave  of  Jesus  of  Nazareth,  saying,  "  This  is  my  Son,  the 
beloved,  in  whom  I  delight,"  or,  in  other  words,  believes 
'  what  the  evangelists  and  apostles  have  testified  concerning 
'*him,  from  his  conception  to  his  coronation  in  hep.ven  aa 
Lord  of  all,  and  who  is  willing  to  obey  him  in  every  thing, 
they  regard  as  a  proper  subject  of  immersion,  and  no  one 
else.  They  consider  immAsion  into  the  name  of  the  Father, 
Son,  and  Holy  Spirit,  after  a  public,  sincere,  and  intelligent 
confession  of  the  faith  in  Jesus,  as  necessary  to  admission  to 
the  privileges  of  the  kingdom  of  the  Messiah,  and  aa  a  s©I- 
emn  pledge,  on  the  part  of  Heaven,  of  the  actual  remission 
of  all  past  sins,  and  of  adoption  into  the  family  of  God. 


I 

{ 
I 
( 

t 

3 
e 
t 
t 
t 
c 

c 
e 
t 

li 
li 
a 
a 

V 

ti 

V 

e 
a 
a 

8 

tl 
c 

j< 
a 


■•j**<*»**i 


'''■iBiirii  i> 


W!6wwig»2 


i^wiMMiK.'itfSi  tei  ,5t*,-.Uil  ^ 


iT. 

as  all  necessary  to 
^oinplished  for  ev«ry 
Biment,  or  the  living 
id  aa  containing  the 
;atthew,  Mark,  Luke, 
id  proving  the  great 
I,  viz.,  that  Jesu$  of 
ttcn  and  well-beloped 

world;  the  Acts  of 
irrative  of  the  begiu- 
loin  of  JcHUS  Christ, 

gospel  by  the  Holy 
he  procedure  of  the 
Uhrist  on  earth;  the 

the  dpctrine  of  the 
id  congregations,  and 
ael  in  the  behavior  of 
complete  standard  of 
the  interval  between 
n  with  the  kingdom 
Apocalypse,  or  Reve- 
ls, as  4  figurative  and 
Christianity,  from  its 

testimony  which  God 
TTiis  is  my  Son,  the 
ather  words,  believes 
;  testified  concerning 
snation  in  her.ven  as 
y  him  in  every  thing, 
imcrsion,  and  no  one 
e  name  of  the  Father, 
ncere,  and  intelligent 
essary  to  admission  to 
\f  essiah,  and  as  a  sel- 
f  the  actual  remission 
le  family  of  God. 


DISCtVLKS    or    CHRIST. 


^ 


The  Holy  Spirit  is  promised  only  to  those  who  bcliev*  an4 
obey  the  Savior.  No  one  is  taught  to  expect  the  recepttoa 
of  that  heavenly  Monitor  and  Comforter,  as  a  resident  iu  bis 
heart,  till  he  obeys  the  goxpel. 

Thus,  while  they  proclaim  faith  and  rcpciitaucc,  or  faith 
and  a  change  of  heart,  as  preparatory  to  immersion,  remission, 
and  the  Holy  Spirit,  they  say  to  all  peniteuts,  or  all  those  who 
believe  and  repent  of  their  sins,  a.s  Peter  said  to  the  first  au- 
dience addre8.<*cd  after  the  Holy  Spirit  was  bestowed,  after  the 
glorification  of  Jesus,  "  Be  inunersctl,  every  one  of  you,  in 
the  name  of  the  Lord  Jesus,  for  the  remission  of  sins,  and 
you  shall  receive  the  gift  of  the  Holv  Spirit."  They  teach 
sinners  that  God  commands  all  men,  every  where,  to  reform, 
or  to  turn  to  GikI  ;  that  the  Holy  Spirit  strives  with  them,  so 
to  do,  by  the  apostles  and  prophets ;  that  God  beseeches  them 
to  be  reconciled,  through  Josus  Christ;  and  that  it  is  the 
duty  of  all  men  to  believe  the  g<ispel,  and  turn  to  God. 

The  immersed  believers  are  congregated  into  societies,  ac- 
cording to  their  propinquity  to  each  other,  and  taught  to  meet 
every  first  day  of  the  week,  iu  honor  and  commemoration  o( 
the  resurrection  of  Jesus,  and  to  break  the  loaf,  which  com-  | 
rnemorates  the  death  of  the  Sou  of  God,  to  read  and  hear  the 
living  oracles,  to  tcDih  and  admonish  one  another,  to  unite  i^^ 
all  prayer  and  praisa,  to  contribute  to  the  necessities  of  saints, 
and  to  perfect  holiness  in  the  fear  of  the  Lord. 

Every  congregation  chooses  its  own  overseers  and  deacons, 
who  preside  over  and  admmister  the  affairs  of  the  congrega- 
tions ;  and  every  church,  jither  from  itself,  or  in  cooperation 
with  others,  sends  out,  as  opportunity  offers,  one  or  more 
evangelists,  or  proci  aimers  of  the  word,  to  preach  the  word» 
and  to  immerse  those  who  believe,  to  gather  ongregations, 
and  to  extend  the  knowledge  of  salvation  where  it  is  necee- 
sary,  as  far  as  their  means  allow.  But  every  church  regards 
these  evangelists  as  its  servants;  and,  therefore,  they  have  no  , 
control  over  any  ccmgregation,  each  coijgregation  being  sub-., 
ject  to  its  own  choice  of  presidents  or  el^cr^,  whom  they  hare 
appointed.     Perseverance  in  all  the  work  of  faith,  labor  oC, 


64 


rniCNDS,    OR    qUAKGR*. 


love,  and  patience  of  hope,  is  inculcated,  by  all  the  dinciplci, 
M  eHNentinI  to  aihniK.iion  into  the  heavenly  kingiluin. 

Such  are  tiic  prominent  outlincH  of  the  faith  and  practice! 
of  thofte  who  wish  to  be  known  as  the  Dinciplrs  of  Christ ; 
but  no  society  among  them  would  agree  to  make  the  pre- 
ceding iteniH  either  a  confession  of  fnith  or  a  standard  of 
practice,  but,  for  the  information  of  those  who  witth  an  ao 
(junintance  with  them,  are  willing  to  give,  at  any  time,  a 
reason  for  their  faith,  hope,  and  practice. 


FRIENDS,   OR  QUAKERS. 


Tina  clasH  of  Christians  arose  in  England  about  the  middle 
of  the  17th  century.  They  were  at  first  called  Seekers,  from 
their  seeking  the  truth ;  and  afterwards  Qiiiikers,  for  direct- 
ing their  enemies  to  treinble  at  the  word  of  the  Lord.  They 
prefer  the  more  endearing  appellation  of  rniENus,  which  has 
been  transmitted  to  them  by  their  predecessors. 

George  Fox  was  the  first  who  |)u!)licly  odvocated  their 
principles  in  England,  and  the  celebrated  William  Pcnn  io 
America. 

The  following  is  a  summ.ary  of  the  doctrines  and  discipline 
of  the  society  of  Friends,  published  in  London  in  1800,  and 
sanctioned  by  the  orthodox  st»ciety  of  Friends  in  this  coimfry. 

DocTRiNK.  —  "We  agree,  with  other  professors  of  the 
Christiiin  name,  in  the  belief  of  one  eternal  God,  the  Cre- 
ator and  Preserver  of  the  universe,  and  in  Jesus  Christ,  hia 
Son,  the  Messiah,  and  Mediator  of  the  new  covenant. 

"  When  we  speak  of  the  gracious  display  of  the  love  of 
God  to  mankind,  in  the  miraculous  conception,  birth,  life, 
miracles,  death,  resurrection,  and  ascension,  of  our  Savior, 
we  prefer  the  use  of  such  terms  as  wo  find  in  Scripture ;  and, 
contented  with  that  knowledge  whioh  Divine  Wisdom  hath 
aeen  meet  to  reveal,  we  attempt  not  to  explain  those  mys* 


r  all  tho  dinciplea, 
Liiig<loin. 

titli  niid  practices 
(ciplps  of  Christ ; 
to  make  the  prc- 
or  a  standard  of 
wlio  wifth  an  ao 
i,  at  any  time,  a 


about  the  middle 
lied  Siekfm,  from 
\iakers,  for  direct- 

tho  Lord.  They 
tiKNDs,  wliich  has 
ors. 

'  advocated  their 
William  Penn  io 

ncs  and  discipline 
idon  in  1800,  and 
d!4  in  this  country, 
professors  of  the 
lal  God,  the  Cre- 
Jcsns  Christ,  hi« 
■  covenant, 
ay  of  the  love  of 
pptinn,  birth,  life, 
n,  of  our  Savior, 
n  Scripture ;  and, 
ine  Wisdom  hath 
xplaii)  those  mys- 


m 


raiENDS,    OR    qUAKCKS.  M 

Urics  which  remain  under  the  »oil ;  nevertt^iess,  we  tc- 
knowledge  and  atist-rt  the  divinity  of  Christ,  who  is  tlie  wit^ 
(iom  and  power  of  Ctod  unto  salvation. 

"  To  Christ,  alone,  we  jjive  the  title  of  the  Word  of  Ood, 
and  not  to  the  Scriptures;  iiltliou;'1i  we  his;hly  esteem  thene 
■acred  writings,  in  subordination  to  the  Spirit,  from  wlueh 
they  were  jjriven  forth;  and  we  lioiij,  with  the  apostle  I  .lul, 
that  they  are  able  to  make  wise  unto  salvation,  thr>iigh  faith 
which  is  in  Cht  '-^t  Jesus, 

"  We  reven  mc  those  most  excellent  precepts  which  are 
record  id,  in  S  ripture,  in  have  been  deliveretl  by  our  great 
Lord;  and  wo  firndy  bi  Ucve  that  they  are  practi«:ible,  and 
bindin)^  on  every  Christ''  ,.  •'  Miat,  in  the  life  to  come,  every 
man  wdl  be  rewarded  .»  irdiuj,  >  his  works.  And,  further, 
it  is  our  b(  !ief  that,  u  oidr<r  t  nable  mankind  to  put  in 
practice  these  sacreti  pr,  .eptg  ;  uny  of  which  arc  contra- 
dictory to  the  unregene.  '<>  wif  ui  man,  every  man,  coming 
into  the  world,  is  endued  ...th  a  rncmsurc  of  the  l>f,'ht,  grace, 
or  j{«Mxl  spirit,  of  Christ,  by  which,  as  it  is  ui  fended  to,  he  is 
enabled  to  distini^uish  good  from  evil,  and  to  correct  the  dis- 
orderly passions  and  corrupt  propensities  of  his  nature, 
which  niere  reason  is  altogetlicr  insufficient  to  overcome. 
For  iill  that  belongs  to  man  is  fallible,  and  within  the  reach 
of  teiup'ation ;  but  thi»  divine  graci  ,  which  comen  by  Ilim 
who  hath  (»vercom«  tlie  world,  is,  to  those  who  humbly  and 
sincerely  seek  it.  an  idl-sufiicient  and  present  help  in  time  of 
need.  By  this,  the  snares  of  the  enemy  arc  detected,  his 
allurenients  avoided,  and  deliverance  is  experienced,  through 
faith  in  its  efl'ectuid  operation  ;  w  hereby  the  soul  is  trandated 
out  of  tho  kingdom  of  darkness,  and  from  under  the  pow«  - 
of  Satan,  into  the  marvellous  light  and  kingdom  of  tlie  Soo- 
of  Gtxl. 

"  Being  thus  persuaded  that  man,  without  the  Spirit  of  Christ 
inwardly  revealed,  mn  do  nothing  to  tlie  glory  of  God,  or  to 
effect  hia  own  salvation,  we  think  this  inflnence  especially 
necessary  to  the  performance  of  tha  highest  act  of  which  the 
human  mind  is  capable,  —  even  the  worship  of  the  Father  of. 
6* 


-if: 


4.V 


66 


FRIENDS,    on    (QUAKERS. 


lights  and  of  gpiritn,  in  spirit  and  in  truth ;  therefore  we  con- 
sider tis  obstruction  to  pure  worship,  all  forms  which  divert 
the  attention  of  the  mind  from  the  secret  influence  of  this 
unction  from  the  Holy  One.  Yet,  although  true  worship  is 
not  confined  to  time  and  place,  we  think  it  incumbent  on 
Christians  to  meet  often  together,  in  testimony  of  their  de- 
pendence on  the  heavenly  Father,  and  for  a  renewal  of  their 
spiritual  strength :  nevertheless,  in  the  performance  of  wor- 
ship, we  dare  not  depend,  for  our  acceptance  witli  him,  on  a 
formal  repetition  of  the  words  and  experiences  of  others ;  but 
we  believe  it  to  be  our  duty  to  lay  aside  the  activity  of  tho 
imagination,  and  to  wait  in  silence,  to  have  a  true  sight  of 
our  condition  bestowed  upon  us;  believing  even  a  single 
sight,  arising  from  such  a  sense  of  our  Infirmities,  and  of  the 
need  we  have  of  divine  help,  to  be  more  acceptable  to  God 
than  any  performances,  however  specious,  which  originate  in 
the  will  of  man. 

"  From  what  has  been  said  respecting  worship,  it  follows 
that  the  ministry  we  approve  must  have  its  o/igin  from  the 
same  source ;  for  iliat  which  is  needful  for  man's  own  direc- 
tion, and  for  his  acceptance  with  God,  must  be  eminently  so 
to  enable  him  to  be  helpful  to  others.  Accordingly,  we  be- 
lieve that  the  renewed  assistance  of  the  light  and  power  of 
Christ  is  indispensably  necessary  foi  all  true  ministvy,  and 
that  this  holy  influence  is  not  at  our  command,  or  to  be  pro- 
cured by  study,  but  is  the  free  gift  of  God  to  chosen  and  de- 
voted servants.  Hence  arises  our  testimony  against  preach- 
ing for  hire,  in  contradiction  to  Christ's  positive  cornwiand, 
'  Freely  ye  have  received,  freely  give ; '  and  hence  our  con- 
scientious refusal  to  support  such  ministry  by  tithes  or  other 
means. 

'  As  we  dare  not  encourage  any  ministry  but  that  which 
we  believe  to  spring  from  the  influence  of  the  Holy  Spirit,  so 
neither  dare  we  attempt  to  restrain  this  influence  to  persons 
of  any  condition  in  life,  or  to  the  male  sex  alone ;  but,  as 
male  and  female  are  one  in  Christ,  wc  allow  such  of  the  fe- 
male sex  as  we  believe  to  be  endued  with  a  right  qualifica* 


therefore  we  con- 
rins  which  divert 

influence  of  this 
h  true  worsliip  is 

it  incumbent  on 
mony  of  their  de- 
i  renewal  of  their 
formance  of  wor- 
:e  witii  him,  on  a 
ces  of  others ;  but 
he  activity  of  the 
e  a  true  sight  of 
i»g  even  a  single 
mities,  and  of  the 
cceptable  to  God 
ivhich  originate  in 

ivorship,  it  follows 
3  o/igin  from  the 
man's  own  direc- 
it  be  eminently  so 
cordingiy,  we  be- 
jht  and  power  of 
rue  ministvy,  and 
land,  or  to  be  pro- 
to  chosen  and  de- 
ny against  preach- 
>ositive  command, 
id  hence  our  cc«. 
by  tithes  or  other 

try  but  that  which 
:he  Holy  Spirit,  so 
tiuence  to  persons 
sex  alone ;  but,  as 
iw  such  of  the  fe- 
I  a  right  qualifica* 


-M 


k 


FRIENDS,    OR    QUAKERS. 


67 


tion  for  the  ministry,  to  exercise  their  gifts  for  the  general 
edification  of  the  church ;  and  this  liberty  we  esteem  a  pe* 
culiar  mark  of  the  gospel  dispensation,  as  foretold  by  the 
prophet  Joel,  and  noticed  by  the  apostle  Peter. 

"  There  are  two  ceremonies  in  use  among  most  professors 
of  the  Christian  name  —  water  b-ptism,  and  what  is  termed 
the  Lord's  supper.  The  first  of  these  is  generally  esteemed 
the  essential  means  of  initiation  into  the  church  of  Christ, 
and  the  latter  of  maintaining  communion  with  him  But,  as 
we  have  been  convinced  that  nothing  short  of  his  redeeming 
power,  inwardly  revealed,  can  set  the  soul  free  from  the 
thraldom  of  sin,  by  this  power  alone  we  believe  salvation  to 
be  elfected.  We  hold  that,  as  there  is  one  Lord,  and  one 
faith,  so  his  baptism  is  one,  in  nature  and  (  ration ;  that 
notiiing  short  of  it  can  make  us  living  members  of  his  mys- 
tical body ;  and  that  the  baptism  with  water,  administered  by 
his  forerunner  John,  belonged,  as  the  latter  confessed,  to  an 
inferior  and  decreasing  dispensation. 

"  With  respect  to  the  other  rite,  we  believe  that  commu- 
nion between  Christ  and  his  church  is  not  maintained  by 
that,  nor  any  other  external  performance,  but  only  by  a  real 
participation  of  his  divine  natu/e,  through  faith ;  that  this  is 
the  supper  alluded  to  in  Revelation,  '  Behold,  I  stand  at  the 
door  and  knock ;  if  any  man  hear  my  voice,  and  open  the 
door,  I  will  come  in  to  him,  and  will  sup  with  him,  and  he 
with  me ; '  and  that,  where  the  substance  is  attained,  it  is  un- 
necessary to  attend  to  the  shadow,  which  doth  not  confer 
grace,  and  concerning  which,  opinions  so  different,  and  ani- 
mosities so  violent,  have  arisen. 

"  Now,  as  we  thus  believe  that  the  grace  of  God,  which 
comes  by  Jesus  Christ,  is  alone  sufficient  for  salvation,  we 
can  neither  admit  that  it  is  conferred  on  a  few  only,  whilst 
others  are  left  without  it,  nor,  thus  asserting  its  universality, 
can  we  limit  its  operation  to  a  partial  cleansing  of  the  soul 
from  sin,  even  in  this  life.  We  entertain  worthier  notions, 
both  of  the  power  and  goodness  of  our  heavenly  Father,  and 
believe  that  he  doth  vouchsafe  to  assist  the  obedient  to  ex- 


m 


rjil;- 


^f,ii 


68 


TRIENDS,    OR    QCAKERS. 


m:i 


periencc  a  total  surrender  of  the  natural  wUl  to  the  guidance 
of  his  pure,  unerring  Spirit,  through  wliose  renewed  assist- 
ance they  are  enabled  to  bring  forth  fruits  unto  holiness, 
and  to  stand  perfect  in  their  present  rank. 

"  There  are  not  many  of  our  tenets  more  generally  known 
than  our  testimony  against  oaths,  and  against  war.  With 
respect  to  the  former  of  these,  we  abide  literally  by  Christ's 
positive  injunction,  delivered  in  his  Sermon  on  the  Mount, 
'  Swear  not  at  all.'  From  the  same  sacred  collection  of  the 
most  excellent  precepts  of  moral  and  religious  duty,  from  the 
example  of  our  Lord  himself,  and  from  the  correspondent 
convictions  of  his  Spirit  in  our  hearts,  we  arc  confirmed  in 
the  belief  that  wars  and  fightings  are,  in  their  origin  and 
effects,  utterly  repugnant  to  the  gospel,  which  still  breathes 
peace  and  good-will  to  men.  We  also  are  clearly  of  the 
judgment,  that,  if  the  benevolence  of  the  gospel  were  gen- 
erally prevalent  in  the  minds  of  men,  it  would  effectually 
prevent  them  from  oppressing,  much  more  enslaving,  their 
brethren,  (of  whatever  color  or  complexion,)  for  whom,  as 
for  themselves,  Christ  died;  and  would  even  influence  their 
conduct  in  their  treatment  of  the  brute  creation,  which 
would  no  longer  groan,  the  victims  of  their  avarice,  or  of 
their  false  ideas  of  pleasure. 

"  Some  of  our  tenets  have,  in  former  times,  as  hath  been 
shown,  subjected  our  friends  to  much  suffering  from  govern- 
ment, though  to  the  salutary  purposes  of  government  our 
principles  are  a  security.  They  inculcate  submission  to  the 
laws  in  all  cases  wherein  conscience  is  not  violated.  But 
we  hold  that,  as  Christ's  kingdom  is  not  of  this  world,  it  is 
not  the  business  of  the  civil  magistrate  to  interfere  in  matters 
of  religion,  bat  to  maintain  the  external  poace  and  good 
order  of  the  community.  We,  therefore,  think  persecution, 
even  in  the  smallest  degree,  unwarrantable.  We  are  careful 
in  requiring  our  members  not  to  be  concerned  in  illicit  trade, 
Bor  in  any  maimer  to  defraud  the  revenue. 

"It  is  well  known  that  the  society,  from  its  first  appearance, 
has  disused  those  names  of  the  months  and  days,  which, 


FRIENDS,    OR    QUAKERS. 


69 


II  to  the  guidance 
e  renewed  assist- 
ts  unto   holiness, 

I  generally  known 
linst  war.  With 
erally  by  Christ's 
n  on  the  Mount, 

collection  of  the 
Ills  duty,  from  the 
he  correspondent 

arc  confirmed  in 

their  origin  and 
lich  still  breathes 
re  clearly  of  the 
gospel  were  gen- 
would  effectually 
1  enslaving,  their 
n,)  for  whom,  as 
n  influence  their 

creation,  which 
IT  avarice,  or  of 

es,  as  hath  been 
ring  from  govern- 

government  our 
submission  to  the 
ot  violated.  But 
if  this  world,  it  is 
terfere  in  matters 

poace  and  good 

hink  persecution. 

We  are  careful 

ed  in  illicit  trade, 

i  first  appearance, 
and  days,  which, 


having  been  given  in  honor  of  the  heroes  or  false  gods  of  the 
heathen,  originated  in  their  flattery  or  superstition ;  and  the 
custom  of  speaking  to  a  single  person  in  the  plural  number, 
as  having  arisen  also  from  motives  of  adulation.  Compli- 
ments, superfluity  of  apparel,  and  furniture,  outward  shows 
of  rejoicing  and  mourning,  and  the  observation  of  days  and 
times,  we  esteem  to  be  incompatible  with  the  simplicity  and 
sincerity  of  a  Christian  life ;  and  public  diversions,  gaming, 
and  other  vain  amusements  of  the  world,  we  cannot  but  con- 
demn. They  are  a  waste  of  that  time  which  is  given  us  for 
nobler  purposes,  and  divert  the  attention  of  the  mind  from 
the  sober  duties  of  life,  and  from  the  reproofs  of  instruction, 
by  which  we  are  guided  to  an  everlasting  inheritance. 

"  To  conclude :  Although  we  have  exhibited  the  several 
tenets  which  distinguish  our  religious  society,  as  objects  of 
our  belief,  yet  .ve  are  sensible  that  a  true  and  living  faith  is 
not  produced  in  the  mind  of  man  by  his  own  efTort,  but  is 
the  free  gift  of  God  in  Christ  Jesus,  nourished  and  increased 
by  the  progressive  operation  of  his  Spirit  in  our  J^earts,  and 
our  proportionate  obedience.  Therefore,  although,  An  the 
preservation  ol  the  testimonies  given  us  to  bear,  and  for  the 
peace  and  good  order  of  the  society,  we  deem  it  necessary 
that  those  who  are  admitted  into  membership  with  us  should 
be  previously  convinced  of  those  doctrines  which  we  esteem 
essential,  yet  we  require  no  formal  subscription  to  any 
articles,  either  as  a  condition  of  membership,  or  a  qualifica- 
tion for  the  service  of  the  chu'ch.  We  prefer  the  judging 
of  men  by  their  fruits,  and  depending  on  the  aid  of  Him, 
who,  by  his  prophet,  hath  promised  to  be  '  a  spirit  of  judg- 
ment to  him  that  sitteth  in  judgment.'  Without  this  there 
18  a  danger  of  receiving  numbers  into  outward  communion, 
without  any  addition  to  that  spiritual  sheepfold,  whereof  our 
blessed  Lord  declared  himself  to  be  both  the  door  and  the  shep- 
herd ;  that  is,  such  as  know  his  voice,  and  follow  him  in  the 
paths  of  obedience.  (See  Heb.  12  :  24.  1  Cor.  1 :  24.  John 
1:1.  2  Pet.  1 :  21.  2  Tim.  3 :  15.  Matt.  16 :  27.  John 
1 ;  9—16,  33,     1  John  2 :  20,  27.     Heb.  10 :  25.     Rom.  8 ; 


1:1 


70 


FRIENDS,    OR   QUAKERS. 


26.  Jer.  23 :  30—32.  Matt.  ) 0 : 8.  Joel  2 :  28,  29.  Acts 
2:10,  17.  Eph.  4 : 5.  John  3 :  30.  2  Pet.  1 : 4.  Rev.  3  : 
20.  Matt.  5:48.  Eph.  4:13.  Col.  4  :  12.  Matt.  5:34, 
39, 44,  &c. ;  20 :  52,  53.  Luke  22: 51.  John  18:11.  Eph. 
2 : 8.     John  7 :  17.     Isa.  28  : 6.     John  10  : 7,  1 1.) 

"Discipline. — The  purposes  which  our  discipKne  hath 
chiefly  in  view,  are,  the  relief  of  the  poor;  the  maintenance 
of  good  order ;  the  support  of  the  testimonies  which  we  be- 
lieve it  is  our  duty  to  bear  to  the  world ;  and  the  help  and 
recovery  of  such  as  are  overtaken  in  faults. 

"  In  the  practice  of  discipline,  we  think  it  indispensable  that 
the  order  recommended  by  Christ  himself  be  invariably  ob- 
served. '  If  thy  brother  shall  trespass  against  thee,  go  and 
tell  him  his  fault  between  thee  and  him  alone;  if  he  shall 
hear  thee,  thou  hast  gained  thy  brother ;  but  if  he  will  not 
hear  thee,  then  take  with  thee  one  or  two  more,  that  in  the 
mouth  of  two  or  three  witnesses,  every  word  may  be  estab- 
lished ;  and  if  he  shall  neglect  to  hear  them,  tell  it  unto  the 
church.' 

"  To  eflFect  the  salutary  purpo.ses  of  discipline,  meetings 
were  appointed,  at  an  early  period  of  the  society,  which, 
from  the  times  of  their  being  held,  were  called  quarterly 
meetings.  It  was  afterward  found  expedient  to  divide  the 
districts  of  those  meetings,  and  to  meet  more  frequently; 
from  whence  arose  monthly  meetings,  subordinate  to  those 
held  quarterly.  At  length,  in  1609,  a  yearly  meeting  was 
established,  to  superintend,  assist,  and  provide  rules  for  the 
whole ;  previously  to  which,  general  meetings  had  been  oc- 
oasionally  held. 

"  A  monthly  meeting  is  usually  composed  of  several  par- 
ticular congregations,  situated  within  a  convenient  distance 
from  each  other.  Its  business  is  to  provide  for  the  subsist- 
ence of  the  poor,  and  for  the  education  of  their  offspring;  to 
judge  of  the  sincerity  and  fitness  of  persons  appearing  to  be 
convinced  of  the  religious  principles  of  the  society,  and  de- 
airing  to  be  admitted  into  membership ;  to  excite  due  atten* 
tion  to  the  discharge  of  religious  and  moral  duty;   and  to 


FRIENDS,    OR    QUAKERS. 


71 


2:28,29.  Acts 
.1:4.  Rev.  3 : 
2.  Matt.  5 :  34, 
lin  18:11.    Eph. 

.11.) 

r  discipline  hath 
the  maintenance 
ies  wliich  we  be- 
nd the  lielp  and 

ndispensable  that 
:)e  inv!iriably  ob- 
inst  thee,  go  and 
lone ;  if  he  shall 
It  if  he  will  not 
more,  that  in  the 
rd  may  be  estab- 
1,  tell  it  unto  the 

'.ipline,  meetings 
!  society,  which, 
cidled  quarterly 
nt  to  divide  the 
iiore  frequently; 
(rdinate  to  those 
irly  meeting  was 
ride  rules  for  the 
q^s  had  been  oc- 

\  of  several  par- 
ivenient  distance 
!e  for  the  subsist- 
leir  oifspring;  to 
s  appearing  to  be 
;  society,  and  de> 
excite  due  atten^ 
•al  duty;   and  W 


deal  with  disorderly  menibers.  Monthly  meetings  also  grant 
to  such  of  tlieir  members  as  remove  into  otlier  monthly  meet- 
ings, certificates  of  their  membership  and  conduct,  without 
which  they  cannot  gain  membership  in  such  meetings. 
Each  montlily  meeting  is  required  to  apfjoint  certain  persons, 
under  the  name  of  overseers,  who  are  to  take  care  that  the 
rules  of  our  discipline  be  put  in  practice,  and,  when  any  case 
of  complaint,  or  disorderly  conduct,  comes  to  their  knowl- 
edge,  to  sec  that  private  admonition,  agreeal)ly  to  the  gospel 
rule  before  mentioned,  be  given,  previously  to  its  being  laid 
before  the  montlily  meeting. 

"  When  ,1  case  is  introduced,  it  is  usual  for  a  small  com- 
mittee to  be  appointed  to  visit  the  olfcnder,  to  endeavor  to 
convince  him  of  his  error,  and  to  induce  him  to  forsake  and 
condenm  it.  If  they  succeed,  the  person  is  'by  minute  de- 
clared to  have  nuulc  siitisfaction  for  the  offence;  if  not,  he  is 
disowned  as  a  member  of  the  .society. 

"  In  disputes  between  individuals,  it  has  long  been  the  de- 
cided judgment  of  the  society,  that  its  members  should  not 
sue  each  other  at  law.  It  therefore  enjoins  all  to  end  their 
difForences  by  speedy  and  impartial  arbitration,  agreeably  to 
rules  laid  down.  If  any  refuse  to  ad(.pt  this  mode,  or,  hav- 
ing adopted  it,  to  submit  to  the  award,  it  is  the  direction  of 
the  yearly  meeting  that  such  be  disowned. 

"  To  monthly  meetings,  also,  belongs  the  allowing  of  mar- 
riages ;  for  our  society  hath  always  scrupled  to  acknowledge 
the  exclusive  authority  of  the  priests  in  the  solemnization  of 
marriage.  Those  who  intend  to  marry  appear  together,  and 
propose  their  intention  to  the  monthly  meeting,  and,  if  not 
attended  by  their  parents  and  guardians,  produce  a  written 
certificate  of  their  consent,  signed  in  the  presence  of  wit- 
nesses. The  meeting  then  appoints  a  committee  to  inquire 
whether  they  be  clear  of  other  engagements  respecting  mar- 
riage ;  and  if,  at  a  subsequent  meeting,  to  which  the  parties 
also  come  and  declare  the  continuance  of  their  intention,  no 
objections  be  reported,  they  have  the  meeting's  consent  to 
■olemnize  their  intended  marriage.     This  is  done  in  a  public 


lU. 


m 


72 


fRIKNDS,    OR    qUAKpnS. 


^ 


W: 


meeting  for  worship,  toward  the  c'we  whereof  iHo  pavUea 
Mtand  up,  and  solemnly  take  each  niher  ijr  husbasid  and  wife. 
A  certificate  of  the  proceedings  s  thtu  publiciy  rea  i,  fUid 
tiigned  by  the  pvuties,  '.nd  afterward  by  the  r<:lBtion  <«nd 
iithers  as  witi^esses.  Of  -uch  marruige  tiie  monthly  v\cf!.uig 
ko(^)8  a  record,  »>«  also  oi'  die  births  nnd  burials  of  its  mem- 
bertv  A  certif>..n!i-  of  the  daa;,  of  the  name  of  the  infant, 
and  of  its  pareui/?,  signed  by  those  pn  sent  at  the  birth,  is  the 
subject  of  one  of  these  I  "st-menMoned  recor  Is,  'iml  an  or- 
der for  i!)e  iiitermerii  cointern-'gned  by  the  grave-ninker,  of 
the  other.  The  naming  of  children  is  witi\ont  ceremony. 
Burials  are  also  conducted  in  a  simpiv  mariner.  The  body, 
followed  by  the  relations  ai.d  tncnds,  i«  t^ometimes,  previous- 
ly to  interment,  carried  to  a  meeting ;  and  at  the  grave  a 
pause  is  generally  made ;  on  both  which  occasions  it  fre- 
<iuently  falls  out,  that  one  or  ut  jre  friends  present  have  some- 
what to  express  for  the  edificHfion  of  those  who  attend  ;  but 
no  religious  rite  is  considered  as  an  essential  part  of  burial. 

"  Several  monthly  meeting;*  <  ompose  a  quarterly  meeting. 
At  the  quarterly  meeting  are  pri  iluced  written  answers  from 
the  monthly  meetings,  to  certain  queries  respecting  the  con- 
duct of  their  members,  and  the  meetings'  care  over  them. 
The  accounts  thus  received  are  digested  into  one,  which  is 
sent  also  in  the  form  of  answers  to  queries,  by  representatives, 
to  the  yearly  meeting.  Appeals  from  the  judgment  of 
monthly  meetings  are  brought  to  the  quarterly  meetings, 
whose  business  also  it  is  to  assist  in  any  difficult  case,  or 
where  remissness  appears  in  the  care  of  the  monthly  meet- 
ings over  the  individuals  who  compose  them. 

"  The  yearly  meeting  has  the  general  superintendence  of 
the  society  in  the  country  in  which  it  is  established ;  and, 
therefore,  as  the  accounts  which  it  receives  discover  the  state 
of  inferior  meetings,  as  particular  exigencies  require,  or  ae 
the  meeting  is  impressed  with  a  sense  of  duty,  it  gives  forth 
its  advice,  makes  such  regulations  as  appear  to  be  requisite, 
or  excites  to  the  observance  of  those  already  made,  and 
sometimes  appoints  committees  to  visit  those  quarterly  meet- 


FRIENDS,    OR    QUAKERS. 


73 


lereo"  it;<3  pavtiea 
liusbaytd  and  viifft. 
>nblic/y  rea  ?,  tiiid 
the  r<  iKtion?  and 
!  monthly  FircHiig 
lurials  uf  its  mem- 
iine  of  the  infant, 
at  the  birth,  la  the 
cor:  lis,  ujii!  an  or- 
e  grave-ninker,  of 
niiiiont  certmony. 
[Tiner.  The  body, 
nnetimes,  previous- 
id  at  the  grave  a 

occasions  it  fre- 
iresent  have  sonie- 
e  who  attend  ;  but 
ial  part  of  burial, 
quarterly  meeting, 
tten  answers  from 
especting  the  con- 
s' care  over  them, 
into  one,  which  is 
by  representatives, 

the  judgment  of 
uarterly  meetings, 
y  difficult  case,  or 
the  monthly  meet- 
m. 
luperintendence  of 

established;  and, 
3  discover  the  state 
cies  require,  or  as 
duty,  it  gives  forth 
ear  to  be  requisite, 
already  made,  and 
ose  quarterly  meet- 


ings which  appear  to  be  in  need  of  immediate  advice. 
Appeals  from  the  judgment  of  quarterly  meetings  are  here 
finally  determined ;  and  a  brotherly  correspondence,  by 
epistles,  is  ntaintained  with  other  yearly  meetings. 

"  In  this  place  it  is  proper  to  add  that,  as  we  believe  women 
may  be  rightly  called  to  the  vork  of  the  ministry,  we  also 
think  that  to  them  belongs  a  share  in  the  support  of  our 
Clyistian  discipline,  and  that  some  parts  of  it,  wherein  their 
own  sex  is  concerned,  devolve  on  them  with  peculiar  propri- 
ety ;  accordingly,  they  have  monthly,  quarterly,  and  yearly 
meetings  of  their  own  sex,  held  at  the  same  time  and  in  the 
same  place  with  those  of  the  men, '/at  separately,  and  without 
the  power  of  making  rules;  and  it  may  be  remarked  that, 
during  the  persecutions,  which,  in  the  last  century,  occasioned 
the  imprisonment  of  so  many  of  the  men,  the  care  of  the 
poor  often  fell  on  the  women,  and  was  by  them  satisfactorily 
administered. 

"  In  order  that  those  who  are  in  the  situation  of  ministers 
may  have  the  tender  sympathy  and  counsel  of  those  of  cither 
sex,  who,  by  their  experience  in  the  work  of  religion,  are 
qualified  for  that  service,  the  monthly  meetings  are  advised 
to  select  such,  under  the  denomination  of  elders.  These, 
and  ministers  approved  by  their  monthly  meetings,  have 
meetings  peculiar  to  themselves,  called  meetings  of  ministers 
and  ciders,  in  which  they  have  an  opportunity  of  excitinof 
each  other  to  a  discharge  of  their  several  duties,  and  of  ex- 
tending advice  to  those  who  may  appear  to  be  weak,  without 
any  needless  exposure,  Such  meetings  are  generally  held  in 
the  compass  of  each  monthly,  quarterly,  and  yearly  meet- 
ing. They  are  conducted  by  rules  prescribed  by  the  yearly 
meeting,  and  have  no  authority  to  make  any  alteration  or 
addition  to  them.  The  members  of  them  unite  with  their 
brethren  in  the  meetings  for  discipline,  and  are  equally 
accountable  to  the  latter  for  their  conduct. 

"Thus  have  we  given  a  view  of  the  foundation  and  estab- 
lishment of  our  discipline;  by  which  it  will  be  seen  that  it 
is  not,  as  hath  been  frequently  insinuated,  merely  the  work 
7 


74 


FRIENDS,    OR    ^t^AKERS. 


of  modern  times,  but  was  the  early  care  and  concern  of  our 
pious  predecessors.  We  cannot  better  close  this  short  sketch 
of  it,  than  by  observinj;  that,  if  the  exercise  of  discipline  should 
in  some  instances  appear  to  press  hard  upon  those,  who,  neg- 
lecting the  monitions  of  divine  counsel  in  their  hearts,  are 
also  unwilling  to  be  accountable  to  their  brethren,  yet,  if 
that  great,  leading,  and  indispensable  rule,  enjoined  by  our 
Lord,  be  observed  by  those  who  undertake  to  be  active  ip  it, 
—  'Whatsoever  ye  would  that  men  should  do  to  you,  do 
ye  even  so  to  them,'  —  it  will  prevent  the  censure  of  the 
church  from  falling  on  any  thing  but  that  which  really 
obstructs  the  progress  of  truth.  Discipline  will  then  promote, 
in  an  eminent  degree,  that  love  of  our  neighbor  which  is  the 
mark  of  discipleship,  and  without  which  a  profession  of  love 
to  God,  and  to  his  cause,  is  a  vain  pretence.  '  He,'  said  the 
beloved  disciple,  '  that  loveth  not  his  brother,  whom  he  hath 
seen,  how  can  he  love  God,  whom  he  hath  not  seen  ?  And  this 
commandment  have  we  from  him,  that  he  who  loveth  God, 
love  his  brother  also.'  " 


The  Friends  are  divided  in  sentiment;  there  are,  in  fact, 
two  sects,  denominated  Orthodox  and  Hicksite.s. 

Some  opinion  of  Elias  llicks's  sentiments,  in  regard  to  the 
Trinity,  may  be  formed  by  an  extract  from  one  of  his  publi- 
cations, (Sermons,  vol.  iv.  pp.  288,  289.) 

"  He  that  laid  down  his  life,  and  suffered  his  body  to  be 
crucified  by  the  Jews,  without  the  gates  of  Jerusalem,  is 
Christ,  the  only  Son  of  the  most  i"^h  God.  But  that  the 
outward  person  which  suffirnd  was  properly  the  Son  of  God, 
v/e  utterly  deny.  Flesh  and  blood  cannot  enter  into  heaven. 
By  the  analogy  of  reason,  .spirit  cannot  beget  a  material  body, 
because  the  thing  begotten  must  be  of  the  same  nature  with 
its  father.  Spirit  cannot  beget  any  thing  but  spirit :  it  can- 
not beget  flesh  and  blood.  'A  body  hast  thou  prepared  me,' 
«aid  the  Son :  then  the  Son  was  not  the  body,  though  the 
body  was  the  Son's." 


lid  concern  of  our 
e  this  short  sketch 
f  discipline  s)iould 
I  those,  who,  neg- 
their  hearts,  nre 
brethren,  yet,  if 
,  enjoined  by  our 
to  be  active  io  it, 
Id  do  to  you,  do 
le  censure  of  the 
that  which  really 
will  then  promote, 
hbor  which  is  the 
profession  of  love 
e.  '  He,'  said  the 
er,  whom  he  hath 
Dt  seen  ?  And  this 
who  loveth  God, 


there  are,  in  fact, 

ksites. 

Is,  in  regard  to  the 

I  one  of  his  publi- 

red  his  body  to  be 
I  of  Jerusalem,  is 
)d.  But  that  the 
f  the  Son  of  God, 
enter  into  heaven, 
et  a  material  body, 
!  same  nature  with 
but  spirit :  it  can- 
thou  prepared  me,' 
body,  though  the 


8UAKEKS.  7S 

SHAKERS, 

OH 

THE    UNITED    SOCIETY    OF   UELIEVERS. 

The  editor  gives  an  account  of  the  religious  tenets,  dtc, 
of  this  society,  in  the  precise  words  of  his  worthy  friends  and 
correspondents  at  Enfield,  N.  H. :  — 

*'  Respected  Friend, 

"  Having  received  your  circular,  requesting  in- 
formation concerning  our  society,  we  freely  notice  it,  and 
are  most  willing  to  give  you  any  information  respecting  us. 

"  It  appears  your  request  extends  sufficiently  far  to  embrace, 
an  expaiition  of  our  moral  and  religious  tenets,  our  faith, 
principles,  and  manner  of  life,  our  secular  concerns,  &.c. 

"  We  have  seen  several  historical  sketches  of  our  society 
by  different  writers ;  but  it  is  very  rare  to  find  one  free  from 
misrepresentations  of  some  kind,  which  must  be  owing  either 
to  ignorance  or  prejudice.  Therefore,  in  our  communica- 
tions, we  may  be  somewhat  particular  on  some  points;  in  any 
of  which,  if  there  be  any  thing  found  agreeable  to  your  de- 
sires, you  are  welcome  to  it;  and,  as  it  is  presumed  your 
publication  is  intended  for  information,  among  other  truths, 
we  hope  to  see  something  relative  to  us,  different  from  most 
of  the  descriptions  of  former  writers. 

"  In  obtaining  information  of  one  society,  you  get  a  gen- 
eral understanding  of  all ;  for  we  are  of  one  heart  and  one 
mind.     Our  faith  is  one,  our  practice  is  one. 

"  We  are  acknowledged  and  distinguished  as  a  peculiar 
people,  singular  from  all  others ;  which  peculiarity  arises 
wholly  from  these  two  principles  —  our  faith  and  manner  of 
life,  which  comprise  our  motives  in  separating  from  the 
course  and  practice  of  the  world,  the  manner  in  which  our 
property  is  held,  &,c.  &c. 

"  It  is  a  fact  acknowledged  by  all  professed  Christians,  that 
there  are  two  creations,  an  old  and  a  new ;  or,  which  is  the 


t^-jft 


p|,pH.lllillr|"^'IWI* 


76 


M«U»I,    OB   THE 


•unift  tiling,  two  kins^doms,  the  kin^duni  of  thiii  world,  mid 
thi,  liiii;^doin  of  Christ.  It  is  al80  a  truth  as  frankly  grniitod, 
;l  t  thesf  two  creations,  or  kins^donis,  arc  lu-adcd,  tho  one  l>y 
the  first  Adam,  (lenotniiiiitcd  the  ulil  man,  and  the  oth'  liy 
the  second  Adam,  Christ  Jesus,  denominated  the  nctn  man  — 
two  different  personaj^es,  jJOHseHsing  very  dill  rent  spirits,  and 
executing  very  different  works.  As  positive  as  the  preceding 
declaratiopfj  arc.  thu'  there  exist  two  distinct  creations,  and 
which  ,  ik:  lieaded  by  iwo  <l;-',inct  character.-*,  so  positive  are 
the  following:  —  that  the  subjects  of  eacii  kingdom  bear  a 
strong  resemWance  to  their  respective  king,  and  jiliiinly  rep- 
resent the  particular  kingdom  they  inhabit;  for, '  As  we  have 
borne  the  image  of  the  (tarthiy,  we  shall  also  bear  tin  image 
of  tha  heavenly.'     (1  Cor.  15:49.) 

"  Also  that  no  person  can  have  demands  upon,  and  privi- 
leges in,  the9e,two  men  and  creations  at  one  and  the  same 
time.  We  must  either  hold  to  the  old,  and  have  nothing  to 
do  with  the  new,  or  we  must  come  out  and  forsake  the  old, 
and  come  into  the  new.  We  must  either  put  off  the  old  in:>ii, 
Adam,  and  his  works,  which  arc  well  known  to  be  multiply- 
ing and  supporting  of  an  earthly  kiiigdc  m,  which  is  the  king- 
dom of  this  world,  or  we  must  put  on  the  new  man,  Christ 
Jesus,  and  his  works,  which  are  well  known  to  be  a  life  with- 
out spot,  chaste,  virgin,  and  unst.niied  by  indul  s  in  any 
of  those  things  which  a  beloved  worthy  said  r  istitiites  the 
world.  (I  .Iohn2:15,  ■  T«.  these  jrincii.es  of  faith  we 
are  t:rict,  and  may  be  ealletl  ri<.'iil,  adli  entn;  equally  tena- 
cious in  tho  practical  part  of  the  new  man,  and  in  the  same 
degree  poi      d  against  tii"  old. 

"The  md  part  '  this  subject  (,f  singular,  v  in  us  con- 
sists in  the  manner  in  which  we  hi  Id  our  pro]  ty,  which, 
perhaps,  is  well  known  to  be  in  common,  after  ttie  order  of 
the  primitive  church  in  the  days  of  the  apostles,  in  which 
state  we  ha .  t  lived  rising  forty  years,  '  of  on*  heart  and  one 
soul;'  not  any  of  us  saying  that  '  aught  of  the  things  which 
he  possessed  vh.:,  his  own,'  (Acts  4  :  39  )  '  bu"  r  as  'hough 
we  p    sessed  <    t,'  (1  Cor.  7  ;  30;)  and     .laving       iiing,  and 


UNITED    SOCIETY    OP    BELIEVERS. 


77 


>f  tl)ia  world,  mid 
s  IVaiikly  granted, 
faded,  the  ono  liy 
and  tli«  otiii  liy 
d  the  new  man  — 
1  rent  si)irit8,  and 
!  aH  the  preceding 
ict  creations,  and 
rs,  so  positive  are 
I  kingdom  hear  a 
5,  and  plainly  rep- 
tor,  '  Ah  we  have 
so  hear  tin   image 

i  upon,  and  privU 
ne  and  the  same 
J  have  nothing  to 
1  forsake  the  old, 
It  off  the  tild  in;!n, 
ri  to  be  inultiply- 
vhicli  is  the  king- 
new  man,  Christ 
1  to  bf'  n  life  with- 
idul  s  in  any 

id  c  iistitiites  the 
icipios  of  faith  we 
nts;  ciiually  tena- 
,  and  in  the  same 

ulariiy  in  us  con- 
proj  rty,  which, 
after  Uie  order  of 
ipostles,  in  which 
anf  heart  and  one 
the  things  which 
bu\  J  as  hough 
ving        ling,  and 


yet  possessing  all  things.'  (2  Cor.  0:10.)  Inconsequence 
thereof,  we  are  retired  from  the  world,  as  not  of  that  king- 
dom ;  '  My  kingdom  is  not  of  this  world,'  &.C.,  (John  18  :  3U ;) 
by  which  we  enjoy  a  closer  comnuinion  with  our  God,  and 
by  which  we  follow  the  instruction  of  the  Spirit,  which  saith, 
'  Come  ye  out  from  among  them,  and  be  ye  separate,'  Ate. 
(2  Cor.  0:17.) 

"  Our  society  contains  three  distinct  families,  comprising 
233  souls;  103  males,  and  130  females.  The  number  of 
persons  over  70  is  18;  between  00  and  70,  21 ;  between  21 
and  GO,  125;  under  21,  63.  The  olde.st  person  is  83. 
Deaths  since  the  gathering  of  the  society,  in  1792,  85. 

"  Our  village  is  situated  in  the  N.  W.  corner  of  the  town, 
on  the  western  shore  of  icorny  Pond,  a  pleasant  sheet  of 
water,  of  nearly  five  milr  a  length,  and  half  a  mile  average 
width.  Our  village  and  home  are  pleasant  to  us,  and  are  said 
til  be  so  by  travellers.  It  is  about  ten  miles  S.  E.  from 
Dartmouth  College,  forty  N.  W.  from  Concord,  and  one 
hundred  from  Boston. 

»'  In  all  the  families  there  arc  nearly  thirty  buildings,  unap 
domed,  except  with  neatpesa,  simplicity,  and  convenience, 
'    sides  many  out-buildings.     Among  the  buildings  are  one 

.  ise  of  public  worship,  one  convenient  school-house,  three 
d'A  lling-houses,  one  for  each  family,  sufficiently  large  to  ac- 
commodate us  as  places  for  cooking,  eating,  sleeping,  and  re- 

ifemei  ♦  from  labor,  and  shops  for  the  different  branches  of 
rk.  )"!■  privilege  for  mills  is  very  small ;  consequently 
machinery  cannot  be  extensive.  Yet  the  little  water  that 
IS  ruuji  g  in  small  brooks,  which  can  be  conveniently  col- 
UiCted  into  artificial  ponds,  is  improved,  by  their  emptying 
from  one  to  another,  and  by  the  interspersion  of  mills  upon 
their  discharging  streams.  We  have  three  saw-mills,  two 
grist-mills,  and  somt       her  machinery. 

"  As  strangers,  who  n    ny  times  wish  to  call,  are  frequen* 
ly  much  straitened  and  ei  barrassed  by  not  knowing  where  to 
call,  or  what  to  say,  we    iiould  be  pleased  to  have  it  particu- 
larly noticed,  that  we  '  ave  «    >;  building  designated  from  the 


78 


HHAKERS,    OR   THE 


'i 


reit  by  the  sign,  "TrustcPM'  Otticc,"  over  tnc  door,  where 
■trangorH  iire  received,  whore  uur  commcrcinl  buiiinPHfi  is 
trmiMactfil,  nnd  where  civil  people  wishing  lor  int'orinntion 
may  freely  obtain  it,  or  l)e  directed  where  it  can  l)e  olHained. 

•♦  In  our  occupation  we  are  agriculturists  and  mechanics. 
The  products  of  the  garden  may  be  said  to  be  oh  important 
an  any;  which  are  principally  needs,  herbs,  &c.,  from  which 
this  section  uf  the  country  is  chielly  supplied.  Our  manu- 
factures ore  wooden  ware,  such  an  tubs,  pails,  half-bushel 
and  other  measures,  boxes,  &  c. ;  also,  whips,  corn-brooms, 
leather,  and  various  other  articles. 

"  We  keep  from  1200  to  1500  wheep,  mostly  Saxon  and 
Merino,  which  afford  wool  for  our  own  wear,  and  is  likewise 
a  source  of  small  trade  with  us.  Wo  keep  about  eighty 
cows,  which  supply  us  with  milk  for  a  dairy,  for  our  own 
consumptinu  only. 

"  The  education  of  our  youth  and  children  has  been  a  sub- 
ject of  much  conversation  among  many  people.  It  has  been 
reported,  that  the  children  which  we  frequently  take  in  and 
bring  up  with  us,  are  kept  in  ignorance,  having  no  opportu- 
nity of  improving  their  minds  by  a  literary  education.  But 
the  weight  of  this  censure  is  gradually  growing  less,  by  the 
contrary  jiroof  to  the  luuulreds  of  visitors  who  flock  into  our 
school,  and  who  are  not  at  all  sparing  of  their  high  encomi- 
ums upon  it.  It  is  conducted  jiartially  on  the  Lancasterian 
system,  and  is  said  to  surpass  any  of  the  common  schools 
about  us.  Our  school-room  is  furnished  with  books  and  ap- 
paratus of  a  superior  kind,  which,  we  presume,  is  not  equalled 
by  any  school  in  the  country,  save  the  one  among  our  people 
at  Canterbury,  which,  perhaps,  is  not  in  any  respect  inferior. 

"  In  this  society  arc  two  physicians.  Each  family  has  its 
respective  elders  or  ministers ;  among  these  and  other  indi- 
viduals of  the  society,  arc  public  speakers,  whom  you  would 
denominate  the  clergy. 

"  You  see,  from  what  we  have  here  written,  that  we  have 
taken  up  many  subjects,  and  several  of  them  explicitly  treated 
upon,  although  short;  from  which,  together  with  the  pam- 


CIfITi:D    BOCIKTY    or    BELIEVERS, 


79 


tne  door,  where 
srcial  bunineM  is 
a,  for  iiifdrination 
I  can  \)C  ohtiiincd. 
H  and  nu'chniiirs. 
I  bo  UN  irni>firtaiit 
&c.,  from  wtiicli 
tied.     Our  inuTiti- 

pails,  lialf-biislicl 
lips,  corn-brooms, 

nostly  Saxon  and 
ir,  and  is  likewise 
ecp  about  eighty 
airy,  for  our  own 

en  has  been  a  siib- 
nplo.  It  has  been 
ently  take  in  and 
avinjT  no  opportu- 
f  e(hication.  But 
Dwinij  less,  by  the 
wlio  flock  into  our 
lieir  hi£rh  encomi- 

the  Lancasterian 
!  common  schools 
r'ith  books  and  np- 
me,  is  not  oqiialied 
among  our  people 
ly  respect  inferior, 
ich  family  has  its 
je  and  other  indi- 

whom  you  would 

itten,  that  we  have 
n  explicitly  treated 
rier  with  the  pam- 


phlet accompanying  this  letter,  wc  conclude  you  may  bo  able 
to  get  conNiderublo  of  an  understanding,  and  which  you  are 
at  liberty  to  cull  iit  your  plensure.  Hut  it  is  sincerely  to  be 
hoped,  if  you  |)ublish  iniy  lliing  concerning  us,  you  will  be 
careful  to  preserve  the  true  ideaa  of  our  conununications." 

Prom  the  pamphlet  above  mentioned  we  make  the  follow< 
ing  extracts ;  — 

"KAITII   AND  PKIMCPLES  OF  THE  SOCIETV. 

"1.  A  lite  of  iniwrrnre  and  purity,  according  to  the 
example  of  Jesus  Christ  and  his  first  true  followers;  implying 
entire  abstmunce  from  all  sensual  and  carnal  gratifications. 

"  2.  LovK..  — '  By  this  shall  all  men  know  that  ye  are  my 
disciples,  if  ye  have  love  one  to  another.  Love  is  the  fulfil- 
ling of  the  law.'     This  is  our  bond  of  union. 

"!J.  Pkack.  — '  Follow  peace  with  all  nuui,'  is  a  divine 
precept;  hence  our  abstinence  from  war  and  bloodshed,  from 
all  acts  of  violence  towards  our  follow-inen,  from  all  the 
party  contentions  and  politics  of  the  world,  and  from  all  the 
pursuits  of  pride  and  worldly  ambition.  'My  kingdom  (said 
Christ)  is  not  of  this  world.' 

"4.  JtiMTK  E.  — '  Render  to  every  man  his  due.  Owe  no 
man  any  thing,  but  to  love  one  another.'  We  are  to  be  just 
and  honest  in  all  our  dealings  with  mankind,  to  discharge  all 
just  dues,  duties,  and  equitable  claims,  as  seasonably  and 
effectually  as  possible. 

"5.  Holiness. — '  Without  which  no  man  shall  see  the 
Lord.'  Which  signifies  to  be  consecrated,  or  set  apart  from 
a  common  to  a  sacred  use.  Hence  arise  all  our  doctrines 
and  practical  rules  of  dedicating  our  persons,  services,  and 
property,  to  social  and  sacred  uses,  having  adopted  the  exam- 
ple of  the  first  gospel  church,  in  establishing  and  supporting 
one  consecrated  and  united  interc  ■  by  the  voluntary  choice 
of  every  member,  as  a  sacred  privilege,  and  not  by  any  undue 
constraint  or  persuasion. 

"  6.   Goodness.  —  Do  good  to  all  men,  as  far  as  oppor- 


80 


SHAKERS,    on   THE 


l.^ 


tunity  and  ability  may  serve,  by  administering  acts  of  charity 
and  kindness,  and  promoting  light  and  truth  among  mankind. 
'  Whatsoever  ye  would  that  men  should  do  to  you,  do  ye  even 
so  to  them.' 

"7.  Truth. — This  principle  is  opposed  to  falsehood, 
lying,  deceit,  and  hypocrisy,  and  implies  fidelity,  reality, 
good,  earnest  sincerity,  and  punctuality  in  keeping  vows  and 
promises.  These  principles  are  the  genuine  basis  of  our 
institution,  planted  by  its  first  founders,  exhibited  in  all  our 
public  writings,  justified  by  Scripture  and  fair  reason,  and 
practically  commended  as  a  system  of  morality  and  religion, 
adapted  to  the  best  interest  and  happiness  of  man,  both  here 
and  hereafter. 

"MANNER  OF  ADMITTING  MEMBERS. 

*'  1.  All  persons  who  unite  with  this  soci'^ty,  in  any  de- 
gree, must  do  it  freely  and  voluntarily,  according  to  their 
own  faith  and  unbiased  judgment. 

"  2.  In  the  testimony  of  the  society,  both  public  and  pri- 
vate, no  flattery  nor  any  undue  influence  is  used,  but  the 
most  plain  and  explicit  statements  of  its  faith  and  principles 
are  laid  before  the  inquirer,  so  that  the  whole  ground  may 
be  comprehended,  as  far  as  possible,  by  every  candidate  for 
admission. 

"  3.  No  considerations  of  property  are  ever  made  use  of, 
by  this  society,  to  induce  any  person  to  join  it,  nor  to  prevent 
any  one  from  leaving  it ;  because  it  is  our  faith,  that  no  act 
of  devotion,  or  service,  that  does  not  flow  from  the  free  and 
voluntary  emotions  of  tiie  heart,  can  be  acceptable  to  God,  as 
an  act  of  true  religion. 

"  4.  No  believing  husband,  oi  wife,  is  allowed,  by  the 
principles  of  this  society,  to  separate  from  an  unbelieving 
partner,  except  by  mutual  agreement,  unless  the  conduct  of 
the  unbeliever  be  such  as  to  warrant  a  separation  by  the  laws 
of  God  and  man.  Nor  can  any  husband,  or  wife,  who  has 
otherwise  abandoned  his  or  her  partner,  be  received  into 
communion  with  the  society. 


\1 


UNITED    SOCIETY    OF    BELIEVERS. 


81 


ag  acts  of  charity 

among  mankind. 

to  you,  do  ye  even 

3ed  to  falsehood, 
fidelity,  reality, 
ieeping  vows  and 
line  basis  of  our 
libited  in  all  our 
fair  reason,  and 
ility  and  religion, 
>f  man,  both  here 

IBERS. 

oci'^ty,  in  any  de- 
ccording  to  their 

th  public  and  pri- 
is  used,  but  the 
ith  and  principles 
hole  ground  may 
ery  candidate  for 

ever  made  use  of, 
I  it,  nor  to  prevent 
faith,  that  no  act 
from  the  free  and 
eptablc  to  God,  as 

s  allowed,  by  the 
m  an  unbelieving 
iss  the  conduct  of 
iration  by  the  laws 
,  or  wife,  who  has 
be  received  into 


"  5.  Any  person  becoming  a  member,  must  rectify  all  his 
wrongs,  nnd,  as  fast  and  as  far  as  it  is  in  his  power,  discharge 
all  just  and  legal  claims,  whether  of  creditors  or  filial  heirs. 
Nor  can  any  person,  not  conforniing  to  this  rule,  long  remain 
in  union  with  the  society.  But  the  society  is  not  responsi- 
ble for  the  debts  of  any  individual,  except  by  agreement ; 
because  such  responsibility  would  involve  a  principle  ruinous 
to  the  institution. 

"  6.  No  difference  is  to  be  made  in  the  distribution  of 
parental  estate  among  the  heirs,  whether  they  belong  to  the 
society  or  not ;  but  an  equal  partition  must  be  made,  as  far 
as  may  be  practicable,  and  consistent  with  reason  and 
justice. 

"  7.  If  an  unbelieving  wife  separate  from  a  believing  hus- 
band, by  agreement,  the  husband  must  give  her  a  just  and 
reasonable  share  of  the  property  ;  and  if  they  have  children 
who  have  arrived  to  years  of  understanding  sufficient  to  judge 
for  themselves,  and  who  choose  to  go  with  their  mother,  they 
are  not  to  be  disinherited  on  that  account.  Though  the 
character  of  this  institution  has  been  much  censured  on  this 
ground,  yet  we  boldly  ao«prt  that  the  rule  above  stated  has 
never,  to  our  knowledge,  been  violated  by  this  society.  . 

"8.  Industry,  temperance,  and  frugality,  are  prominent 
ligatures  of  this  institution.  No  member  who  is  able  to  labor, 
can  be  permitted  to  live  idly  upon  the  labors  of  others.  All 
are  required  to  be  employed  in  some  manual  occupation, 
according  to  their  several  abilities,  when  not  engaged  in 
other  necessary  duties." 

"  The  rules  of  government  in  the  society  are  adapted  to 
the  different  orders  of  which  it  is  composed.  In  all  (as  far 
as  respects  adults)  it  is  spiritual  ;  its  powers  and  authorities 
growing  out  of  the  mutual  faith,  love,  and  confidence,  of  all 
the  members,  and  harmoniously  concurring  in  the  general 
form  and  manner  of  government  established  by  the  first 
founders  of  the  society. 

"  The  leading  authority    of  the  society  is  vested   in   a 


82 


SHAEEHS,    OR   THE 


ministry,  gerorally  consisting  of  four  persons,  including  both 
sexes.  These,  together  with  the  elders  and  trustees,  con- 
stitute the  general  government  of  the  society  in  all  its 
branches,  and,  being  supported  by  the  general  union  and 
approbation  of  the  members,  are  invested  with  power  to 
appoint  their  successors  and  other  subordinate  officers,  as 
occasion  may  require ;  to  counsel,  advise,  and  direct,  in  all 
matters,  whether  of  a  spiritual  or  temporal  nature  ;  to  super- 
intend the  concerns  of  the  several  families,  and  establish  all 
needful  orders,  rules,  and  regulations,  for  the  direction  and 
protection  of  the  several  branches  of  the  society ;  but  no  rule 
can  be  made,  nor  any  member  assume  a  lead,  contrary  to  the 
original  faith  and  known  princ';;iles  of  the  society.  And 
nothing  which  respects  the  government,  order,  and  general 
arrangemem,  of  the  society  is  considered  as  fully  established 
until  it  has  received  the  general  approbation  of  the  society, 
or  of  that  branch  thereof  which  it  more  immediately  con- 
cerns. 

"  This  community  io  divided  into  several  different  branches, 
commonly  called  families.  This  division  is  generally  made 
for  the  sake  of  convenience,  and  is  often  r  "indered  necessary 
on  account  of  'ocal  situation  and  occurrent  circumstances ; 
but  the  proper  division  and  arrangement  of  the  community, 
without  respect  to  local  situation,  are  into  three  classes,  or 
progressive  degrees  of  order. 

"  Those  children  taken  into  the  society  are  treated  with 
care  and  tenderness,  receive  a  good  school  education,  and, 
according  to  their  genius,  ire  trained  to  industry  and  virtu- 
ous habits,  restrained  from  vice,  and,  at  a  suitable  age,  led 
into  the  knowledge  of  the  sacred  Scriptures,  and  practically 
taught  the  divine  precepts  contained  in  them,  particularly, 
those  of  Jesus  Christ  and  the  apostles. 

"  During  a  period  of  more  than  forty  years,  since  the 
permanent  establishment  of  this  society  at  New  Lebanon 
and  Watervliet,  there  never  has  been  a  legal  claim  entered 
by  any  person  for  the  recovery  of  property  brought  into  the 
society ;  but  all  claims  of  that  nature,  if  any  have  existed, 


w-yr 


UNITED    SOCIETY    OF    BELIEVERS. 


83 


ns,  including  both 
and  trustees,  con- 
society  in  all  its 
general  union  and 
ed  with  power  to 
dinate  officers,  as 

and  direct,  in  all 

nature ;  to  super- 
I,  and  establish  all 
the  direction  and 
ciety ;  but  no  rule 
id,  contrary  to  the 
he  society.  And 
irder,  and  general 
IS  fully  established 
on  of  the  society, 

immediately  con- 
different  branches, 

is  generally  made 
'^ndered  necessary 
nt  circumstances ; 
)f  the  community, 
I  three  classes,  or 

y  are  treated  with 
ol  education,  and, 
industry  and  virtu- 
a  suitable  age,  led 
es,  and  practically 
them,  particularly, 

r  years,  siisce  the 
at  New  Lebanon 
;gal  claim  entered 
y  brought  into  the 
any  have  existed, 


have  been  amicably  settled,  to  the  satisfaction  of  the  parties 
concerned.  Complaints  and  legal  prosecutions  have  not, 
hitherto,  come  from  persons  who  brought  property  into  the 
institution,  but  from  those  who  came  destitute  of  property, 
and  who,  generally  speaking,  have  been  no  benefit  to  the 
society  in  any  way,  but,  on  the  contrary,  after  having 
enjoyed  its  hospitality,  and  brought  no  small  share  of  trouble 
upon  the  people,  have  had  the  assurance  to  lay  claim  to 
wages  which  they  never  earned,  or  property  to  which  they 
never  had  any  just  or  legal  claim. 

"  No  person  can  be  received  into  this  order  until  he  shall 
have  settled  all  just  and  legal  claims,  both  of  creditors  and 
filial  heirs ;  s^^  that  whatever  property  he  may  possess,  may 
be  justly  and  truly  his  own.  Minors  cannot  be  admitted  as 
covenant  members  of  this  order ;  yet  they  may  be  received 
nnder  its  immediate  care  and  protection.  And  when  they 
shall  have  arrived  at  lawful  age,  if  they  should  choose  to  con- 
tinue in  the  society,  and  sign  the  covenant  of  the  order,  and 
support  its  principles,  they  are  then  admitted  to  all  the 
privileges  of  members.  The  members  of  this  order  are  all 
equally  entitled  to  the  benefits  and  privileges  thereof,  without 
any  difference  made  on  account  of  what  any  one  may  have 
contributed  to  the  interest  of  the  society.  All  are  equally 
entitled  to  their  support  and  maintenance,  and  to  every 
recessary  comfort,  whether  in  health,  sickness,  or  old  age,  so 
long  as  they  continue  to  maintain  the  principles,  and  con- 
form to  the  orders,  rules,  and  regulations,  of  the  institution. 
They,  therefore,  give  their  property  ana  services  for  the 
most  valuable  of  all  temporal  cons  rsitions  —  an  ample  se- 
curity, during  life,  for  every  needful  support,  if  they  continue 
faithful  to  their  contract  and  covenant,  the  nature  of  which 
they  clearly  understand  before  they  enter  into  it. 

"  We  believe  it  will  be  generally  granted  that  the  his- 
tory of  the  world  does  not  furnish  a  single  instance  of  any 
religious  institution  which  has  stood  fifiy  years  without  a 
visible  declension  of  the  principles  of  the  institution,  in  the 
general  purity  and  integrity  of  its  members.     Tius  has  been 


*''. 
n 


84 


SHAKEBS. 


riB§<: 


^ 


generally  acknowledged  by  the  devotees  of  such  institutions, 
and  facts  have  fully  verified  it.  But  we  would  appeal  to  the 
candid  judgment  of  those  who  have  known  this  institution 
from  the  beginning,  and  have  had  a  fair  opportunity  of  ob- 
serving the  progress  of  its  improvement,  whether  they  have, 
in  reality,  found  any  declension,  either  in  the  external  order 
and  regulations  of  the  society,  or  in  the  purity  and  integrity 
of  its  members,  in  the  general  practice  of  the  moral  and 
Christian  duties ;  and  whether  they  have  not,  on  the  contra- 
ry, discovered  a  visible  and  manifest  increase  in  all  these 
respects.  And  hence  they  may  judge  for  themselves,  whether 
the  moral  character  of  the  society,  and  its  progressive  improve- 
ment, can  be  ascribed  to  any  other  cause  than  the  blessing, 
protection,  and  government,  of  Divine  Power  and  Wisdom." 

This  denomination  is  also  styled  the  millennial  church. 
Although  celibacy  is  enjoined  by  the  Shakers  upon  their 
members,  yet  their  numbers  rather  increase,  by  converts 
from  the  world. 

There  are  fifteen  societies  of  Shakers  in  the  United  States, 
located  in  the  following  places :  —  Alfred,  New  Gloucester, 
and  Poland,  Me. ;  Canterbury  and  Enfield,  N.  H. ;  Shirley, 
Harvard,  Tyringham,  and  Hancock,  Mass. ;  Enfield,  Conn. ; 
Watervliet  and  New  Lebanon,  N.  Y. ;  Union  Village  and 
Watervliet,  Ohio;  Pleasant  Hill  and  Soull-  Union,  Ky.  The 
number  of  Shakers  in  the  United  States  is  about  6000. 

This  sect  of  Christians  arose  at  Manchester,  in  England ; 
and  Ann  Lee  has  the  credit  of  being  its  founder.  They 
derive  their  name  from  their  manner  of  worship,  which  is  per- 
formed by  singing,  dancing,  and  clapping  their  hands  in  regu- 
lar time,  to  a  novel,  but  rather  pleasant  kind  of  music,  This 
sect  was  persecuted  in  England,  and  came  to  America  in  1774. 
They  first  settled  in  Watervliet,  near  Albany,  N.  Y.  They 
have,  or  think  they  have,  revelations  from  Heaven,  or  gifts  from 
the  Hcly  Spirit,  which  direct  them  in  the  choice  of  their  lead- 
ers, and  in  other  important  concerns.  Their  dress  and  man- 
ners are  similar  to  tho^e  oi  tlie  society  of  Friends ;  hence  they 


HEFORMATION. 


85 


'  such  institutions, 
'ould  appeal  to  the 
vn  this  institution 
opportunity  of  ob- 
.vhether  they  have, 
the  external  order 
urity  and  integrity 
of  the  moral  and 
lot,  on  the  contra- 
^rease  in  all  these 
liemselves,  whether 
rogressive  improve- 
than  the  blessing, 
wer  and  Wisdom." 

millennial  church. 
hakers  upon  their 
rease,  by   converts 

I  the  United  States, 
,  New  Gloucester, 
i,  N.  H. ;  Shirley, 
1. ;  Enfield,  Conn. ; 
Union  Village  and 
■.  Union,  Ky.  The 
s  about  6000. 
ester,  in  England; 
its  founder.  They 
)rship,  which  is  per- 
their  hands  in  regu- 
nd  of  music.  This 
to  America  in  1774. 
)any,  N.  Y.  They 
leaven,  or  gifts  from 
ihoice  of  their  lead- 
iieir  dress  and  man- 
''riends ;  hence  they 


are  often  called  Shaking  Quakers.  They  display  great  skill 
and  science  in  agriculture,  horticulture,  and  the  mechanic 
arts;  and  their  honesty,  industry,  hospitality,  and  neatness, 
are  proverbial.  These  people  choose  their  locations  with 
great  taste  and  judgment.  A  iihakcr  village  always  presents 
a  scene  of  beauty. 

We  close  this  article  with  an  extract  Iiom  a  speech  of  the 
Hon.  John  Breathitt,  late  governor  of  Kentucky. 

"  Much  has  been  urged  against  Shakerism,  much  has  been 
said  against  their  covenant ;  but,  I  repeat  it,  that  individual 
who  is  prepared  to  sign  the  church  covenant,  stands  in  an 
enviable  situation  :  his  situation  is,  indeed,  an  enviable  one, 
who,  devoted  to  God,  is  prepared  to  say  of  his  property,  '  Here 
it  is,  little  or  much;  take  it,  and  leave  me  unmolested  to 
commune  with  my  God.  Indeed,  I  dedicate  myself  to  what? 
not  to  a  fanatical  tenet ;  O,  no !  to  a  subject  far  beyond ;  to 
the  worship  of  Almighty  God,  the  great  Creator  and  Govern- 
or of  the  universe.  Under  the  influence  of  his  love,  I  give 
my  all :  only  let  me  worship  according  to  my  faith,  and  in  a 
manner  I  believe  acceptable  to  my  God  ! ' 

"  I  say  again,  the  world  cannot  produce  a  parallel  to  the 
situation  which  such  a  man  exhibits  —  resigned  to  the  will 
of  Heaven,  free  from  all  the  feelings  of  earthly  desire,  and 
pursuing,  quietly,  the  peaceful  tenor  of  his  way." 


REFORMATION. 

This  term  is  used,  by  -.vay  of  eminence,  to  denote  that 
great  change  which  took  place  in  the  Christian  world,  under 
*;  e  ministry  of  Luther,  Calvin,  Zuin^lius,  Melancthon,  and 
othrrri,  who  successfully  opposed  some  of  the  doctrines,  and 
many  of  the  practices,  of  the  Roman  church.  It  commenced 
at  Wittemberg,  in  Saxony,  in  1317,  and  greatly  weakened 
♦JK;  Papal  a'Tt'i    . 

8         ■  . 


66 


REFORMATION. 


It  was  from  causes  seemingly  fortuitous,  and  from  a  source 
very  inconsiderable,  that  all  the  mighty  effects  of  the  refor- 
mation flowed.  Leo  X.,  when  raised  to  the  Papal  thrope,  in 
1513,  found  the  revenues  of  the  church  exhausted  fc  /  the 
vast  projects  of  his  two  ambitious  predecessors.  His  ti-vM 
temper,  naturally  liberal  and  enterprising,  rendered  him  i;  - 
capable  of  severe  and  patient  economy ;  and  his  schemes  foi 
aggrandizing  the  family  of  Medicis,  his  love  of  splendor,  and 
his  munificence  in  rewarding  men  of  genius,  involved  him 
daily  in  new  expenses,  in  order  to  provide  a  fund  for  which, 
he  tried  every  device  that  ihe  fertile  invention  of  priests  had 
fallen  upon,  to  drain  the  credulous  multitude  of  their  wealth. 
Among  others,  he  had  recourse  to  a  s;de  of  indulgences. 

The  Romish  church  believe  that  pious  persons  may  do 
works  of  supererogation,  that  is  to  say,  more  good  works 
than  are  necessary  for  their  own  salvation.  All  such  works, 
according  to  their  do.ttine,  are  deposited,  together  with  the 
infinite  merits  of  Jesus  Christ,  in  one  inexhaustible  treasury. 
The  keys  of  this  were  committed  to  St.  Peter,  and  to  his 
successors  the  popes,  who  may  open  it  at  pleasure,  and,  by 
transferring  a  portion  of  this  superabundant  merit  to  any 
particular  person  for  a  sum  of  money,  may  convey  to  him 
either  pardon  for  his  own  sins,  or  a  release  for  any  one,  for 
whom  he  feels  an  interest,  from  the  pains  of  purgatory. 
Such  indulgences  were  offered  as  a  recompens.^  for  those 
who  engaged  in  the  wars  of  the  crusades  against  the  Infidels. 
Since  those  times,  the  power  of  granting  indulgences  has 
been  greatly  abused  in  the  church  of  Rome.  Pope  Leo  X., 
finding  that  the  sale  of  indulgences  was  likely  to  be  lucrative, 
granted  to  Albert,  elector  of  Mentz  and  archbishop  of  Mag- 
deburg, the  benefit  of  the  indulgences  of  Saxony,  and  the 
neighboring  parts,  and  farmed  out  those  of  other  countries  to 
the  highest  bidders ;  who,  to  make  the  best  of  their  bargain, 
procured  the  ablest  preachers  to  cry  up  the  value  of  the 
commodity.  The  form  of  these  indulgences  was  as  follows :  — 
"  May  our  Lord  Jesus  Christ  have  mercy  upon  thee,  and 
absolve  thee  by  the  merits  of  his  most  holy  pasision.     And  I, 


and  from  a  source 
ffects  of  the  refor- 
le  Papal  throne,  in 

exhausted  b  /  the 
cessors.  His  o'vi 
,  rendered  him  i;  - 
nd  his  schemes  foi 
ve  of  splendor,  Jinc! 
inius,  involved  hirr. 

a  fund  for  which, 
tion  of  priests  hnd 
ide  of  their  wealth, 
if  indulgences, 
as  persons  may  do 

more  good  works 
.  All  such  works, 
,  together  with  the 
xhaustible  treasury. 
.  Peter,  and  to  his 
t  pleasure,  and,  by 
idant  merit  to  any 
lay  convey  to  him 
ase  for  any  one,  for 
lains  of  purgatory. 
!ompens«  for  those 
against  the  Infidels, 
ig  indulgences  has 
ne.  Pope  Leo  X., 
kely  to  be  lucrative, 
irchbishop  of  Mag- 
)f  Saxony,  and  the 
if  other  countries  to 
St  of  their  bargain, 
)  the  value  of  the 
Bs  was  as  follows :  — 
cy  upon  thee,  and 
[y  pas^>ion.    And  I, 


RFFORMATION. 


8T 


by  his  authority,  that  of  his  blessed  apostles,  Peter  and  Paul, 
and  of  the  most  holy  pope,  grai-.ted  and  committed  to  me  in 
these  parts,  do  absolve  thee,  first,  from  all  ecclesiastical  cen- 
sures, in  whatever  manner  they  may  hhve  been  incurred ; 
then  from  all  thy  sins,  transgressions,  and  excesses,  how 
enormous  soever  they  may  be;  even  from  such  as  are  re- 
served for  the  cognizance  of  the  holy  see,  and  as  far  as  the 
keys  of  the  holy  church  extend.  I  remit  to  you  all  punish- 
ment which  you  deserve  in  purgatory  on  their  account ;  and 
I  restore  vou  to  the  holy  sacraments  of  the  church,  to  the 
unity  of  the  faithful,  and  to  that  innocence  and  purity  which 
you  possessed  at  baptism;  so  that,  when  you  die,  the  gates  of 
punishment  shall  be  shut,  and  the  gates  of  the  paradise  of 
delight  shall  be  opened;  and  if  you  shall  not  die  at  present, 
this  grace  shall  remain  in  full  force  when  you  are  at  the 
point  of  death.  In  the  name  of  the  Father,  Son,  and  the 
Holy  Ghost." 

Accordincf  to  a  book,  called  the  "Tax  of  the  Sacred  Roman 
Chancery."  in  which  are  the  exact  sums  to  be  levied  for  the 
pardon  of  each  particular  sin,  some  of  the  fees  are  thus 
itatel:  —  ^:^r  simony,  10s.  6rf.;  for  sacrilege,  lOs.  6d.;  for 
taking  a  ..:''«'^  oa'i,  *)s.  ,•  for  robbing,  I2s. ;  for  burning  a 
neighbor's  hou  ',  \2s.;  for  defilipg  a  virgin,  9s.;  for  murder- 
ing a  layman,  7s.  6d. ;  for  keeping  a  concubine,  lOs.  6rf. ;  for 
laying  violent  hands  on  a  clergyman,  10s.  Qd. 

The  terms  in  which  t'i.i  retailers  of  t!  :se  abominable 
licenses  described  their  ad-.a-  .ri^"3  to  the  purchasers,  and 
the  aroruments  with  which  the  '<!,»  d  the  necc-asity  of  ob- 
taining  them,  were  so  cxtravagan-  i'>ui  tl.ey  appear  almost 
incredible.  "  If  any  man,"  said  they,  "  purchase  letters  of  in- 
dulgence, his  soul  may  rest  secure  with  respect  to  its  salvation. 
The  souls  confined  in  purgatory,  for  whose  redemption  indul- 
gences are  purchased,  as  soon  as  the  money  is  paid,  instantly 
escape  from  that  place  of  torment,  and  ascend  into  heaven." 
They  said  that  the  efficacy  of  indulgences  was  so  great,  that 
the  most  heinous  sins  would  be  remitted  and  expiated  by 
them,  and  the  person  be  freed  both  from  punishment  an4 


88 


heformed  dutch  church. 


guilt :  this  was  the  unspeakable  gift  of  God,  in  order  to 
reconcile  man  to  himself;  the  cross  erected  by  the  preachers 
of  indulgences  w<is  equally  efficacious  with  the  cross  of 
Christ.  "  Lo,"  said  they,  "  the  lieavens  are  open  ;  if  you 
enter  not  now,  when  will  you  enter?  For  twelve  pence 
you  may  redeem  the  soul  of  your  father  out  of  purgatory ; 
and  are  you  so  ungrateful  that  you  will  not  rescue  the 
soul  of  your  parent  from  torment  ?  if  you  had  but  one  coat, 
you  ought  to  strip  yourself  of  that  instantly,  and  sell  it,  in 
order  to  purchase  such  beuelit,"  &c. 

It  was  against  these  prejichers  of  licentiousness,  and  their 
diabolical  conduct,  that  Luther  began  first  to  declaim. 


REFORMED  CHURCHES. 

The  Reformed  churches  comprehend  the  whole  Protestant 
churches  in  Europe  and  America,  whether  Lutheran,  Cal- 
vinistic.  Independent,  Quaker,  Baptist,  or  any  other  de- 
nomination who  dissent  from  the  church  of  Rome.  The 
term  Reformed  is  now,  however,  more  particularly  employed 
to  distinguish  the  Calvinists  from  the  Lutherans. 

The  Reformed  churches  in  America  are  the  two  follow- 
ing:  — 

REFORMED  DUTCH  CHURCH. 

This  is  the  oldest  body  of  Presbyterians  in  America :  it 
descended  immediately  from  the  church  of  Holland;  and,  for 
about  a  century  from  its  commencement  in  this  country,  it 
hung  in  colonial  dependence  on  the  Classis  of  Amsterdam, 
and  the  Synod  of  North  Holland,  and  was  unable  to  ordain 
a  minister,  or  perform  any  ecclesiastical  function  of  the  kind, 
without  a  reference  to  the  parent  country  and  mother  church. 

The  origin  of  this  church  will  lead  us  back  to  the  earliest 


HEFORMF.D    DITTCH    CHURCH. 


89 


CH. 

God,  in  order  to 
jd  by  the  preachers 
with  the  cross  of 
i  are  open ;  if  you 
For  twelve  pence 

out  of  purgatory; 
ill  not  rescue  the 
u  had  but  one  coat, 
itly,  and  sell  it,  in 

iousness,  and  their 
t  to  declaim. 


[ES. 

he  whole  Protestant 
her  Lutheran,  Cal- 
or  any  other  de- 
;h  of  Rome.  The 
rticularly  employed 
herans. 
are  the  two  follow- 


JRCH. 

ans  in  America :  it 
if  Holland ;  and,  for 
in  this  country,  it 
ssis  of  Amsterdam, 
IS  unable  to  ordain 
unction  of  the  kind, 
and  mother  church, 
back  to  the  earliest 


history  of  the  city  (I'vl  state  of  New  York ;  for  they  were  first 
settled  by  this  pet;  'c  and  by  them  a  foundation  was  laid  for 
the  first  churches  of  this  persuasion,  the  most  distinguished 
of  which  were  planted  at  New  York,  (then  called  New 
Amsterdam,)  Flatbush,  Esopus,  and  Albany.  The  church 
at  New  York  was  probably  the  oldest,  and  was  founded  at, 
or  before,  the  year  1G39;  this  is  the  earliest  period  to  which 
its  records  conduct  us.  The  first  minister  was  the  Rev.  Ev- 
arardus  Bogardus.  But  when  he  came  from  Holland,  does 
not  appear.  Next  to  him  were  two  ministers  by  the  name 
of  Megapolensis,  John  and  Samuel. 

The  first  place  of  worship  built  by  the  Dutch  in  the  colony 
of  New  Netherlands,  as  it  was  then  called,  was  erected  in 
the  fort  at  New  York,  in  the  year  1642.  The  second,  it  is 
believed,  was  a  chapel  built  by  Governor  Stuyvesant,  in  what 
is  now  called  the  Bowery.  In  succession,  churches  of  this 
denomination  arose  on  Long  Island,  in  Schenectady,  on 
Staten  Island,  and  in  a  number  of  towns  on  the  Hudson 
River,  and  several,  it  is  believed,  in  New  Jersey.  But  the 
churches  of  New  York,  Albany,  and  Esopus,  were  the  most 
important,  and  the  ministers  of  these  churches  claimed  and 
enjoyed  a  kind  of  episcopal  dignity  over  the  surrounding 
churches. 

The  Dutch  church  was  the  established  religion  of  the 
colony,  until  it  surrendered  to  the  British  in  1004 ;»  after 
which  \U  circumstances  were  materially  changed.  Not  long 
after  the  colony  passed  into  the  hands  of  the  British,  an  act 
was  passed,  which  went  to  establish  the  Episcopal  church  as 
the  predominant  party ;  and  for  almost  a  century  after,  the 
Dutch  and  English  Presbyterians,  and  all  others  in  the  col- 
ony, were  forced  to  contribute  to  the  support  of  that  church. 

The  first  judicatory  higher  than  a  consistory,  among  this 
people,  was  a  Cojtus,  formed  in  1747.  The  object  and 
powers  of  this  assembly  were  merely  those  of  advice  and 
fraternal  intercourse.  It  could  not  ordain  ministers,  nor 
judicially  decide  in  ecclesiastical  disputes,  without  the  con- 
sent of  the  Classis  of  Amsterdam. 
8» 


;:j> 


90 


REFORMED    QFR' 


CHURCH. 


The  first  regular  Clnt^HiH  amorj  tli  ich  was  formed  in 
1757.  But  tlie  formation  of  tliin  Claasi.  uivolv.  I  this  infant 
church  in  tlie  most  nnhappj  rolli«inii-i,  which  sometimes 
threatened  its  very  existence.  'I  use  disjmtes  <  > minued  for 
many  years,  by  which  two  parti.. >  m  ere  raised  in  the  church, 
one  of  which  was  for,  and  tlie  other  agiunut,  an  .■ccle.siu.4i.;.'d 
subordinution  to  the  judicatories  of  the  mitlu  ■  hurch  and 
country.     These  disputes,  in  whicl,     min  nt  on  both 

sides  were  concerned,  besides  distu,  ms  'i-^'ir  own  peace 
and  enjoyment,  produced  unfavorable  ■  rc->^'on3  towards 
them  amoM;|  their  brethren  at  lioiiic. 

In  170(],  John  H.  Livingston,  D.  D.,  then  a  young  man, 
went  from  New  York  to  Holland,  to  nroser  '"  his  studio,  in 
the  Dutch  universities.  By  his  represents  i",  a  favd-  Me 
disposition  was  produced  towards  the  An;  hi  ;n 

that  country ;  and,  on  his  return,  in  full  co-'.vi  i-oth 

parties,  an  amicable  adjustment  of  their  difference:  made, 

and  a  friendly  correspondence  was  oi)ened  with  the  church 
in  Holland,  which  was  continued  until  the  rev*  of  the 

country  under  Bonaparte. 

The  Dutch  church  sutTered  much  in  the  loss  of  its  mem- 
bers, and  in  other  respects,  by  persisting  to  maintain  its 
service  in  the  Dutch  hmguuge  after  it  bad  gone  greatly  into 
disuse.  The  solicitation  lor  English  preaching  was  long 
resisted,  and  Dr.  Laidlie,  a  native  of  Scotland,  was  the  first 
minister  in  ihe  Dutch  church  in  North  America,  who  was 
expressly  called  to  oHiciate  in  the  English  language. 


REFORMED  GERMAN   CHURCH. 


As  the  Dutch  Reformed  church  in  this  country  is  an  exact 
counterpart  of  the  church  of  Holland,  so  the  German  Re- 
formed is  of  the  Reformed  or  Calvi  i;  tic  church  of  Germa- 
ny. The  people  of  this  persuasion  were  among  the  early 
settlers  of  Pennsylvania:  here  their  churches  were  first 
formed;  but  they  are  now  to  be  found  in  nearly  all  the  states 


;h  wa«  fornipd  in 
ivolv  i  this  inriint 
whifh  sometimes 
itcs  <  .iiimicd  for 
ied  in  the  church, 
t,  an  ('cclesiiii^lival 
luihci  hurch  and 
111  01)  both 

liitir   own  peace 
ipresfinns  towards 

lien  a  young  man, 
CM«e  his  studii  -  in 
atidim,  a  fav<  >le 
ncricK     chu'^     m 

;()"ivi'ii  iioth 

Ference:  made, 

1  with  thf  church 

>  rcvi    .1  of  the 

s  loss  of  its  mem- 
le  to  maintain  its 
I  gone  greatly  into 
reaching  was  long 
tland,  was  the  first 
America,  who  was 
language. 


URCH. 

country  is  an  exact 
)  the  German  Re- 
church  of  Germa- 
e  among  the  early 
hurches  were  first 
nearly  all  the  states 


STOHATIONISTS. 


91 


Bouth  .  west  of  the  one  above  named.  The  German 
Rpfornu'd  churches  in  this  country  remained  in  a  scattered 
and  ncgleci  ,1  t^tatc  until  ITUJ,  when  the  Rev.  Michael 
Schlatter,  \\  ...i  was  sent  from  Europe  for  the  purpose,  collected 
them  together,  and  put  their  concerns  in  a  more  prosperous 
train.  They  have  since  increased  to  a  numerous  body,  and 
are  assuming  an  important  stand  am<  g  the  *  Mierican  Pres- 
byterians. 

This  denominati<m  is  scattered  over  tl     ''  Western, 

and  Southern  States,  but  is  most  nu.iii'.  tates  of 

Ohio  and  Pennsylvania.     The  populatii  church   in 

the  United  States  is  estimated  at  300,001  mmisters,  600 

congregations,  and  30,000  communican 


RESTORATIONISTS. 

The  Restorationists  are  those  who  believe  that  all  men  will 
ultimately  become  holy  and  happy.  They  maintain  that  God 
created  only  to  bless,  and  that,  in  pursuance  of  that  purpose, 
he  sent  his  Son  to  "  be  for  salvation  to  the  ends  of  the  earth ;  " 
that  Christ's  kingdom  is  moral  in  its  nature,  and  extends  to 
moral  beings  in  every  state  or  mode  of  existence;  that  the 
probation  of  man  is  not  confined  to  the  present  life,  but 
extends  through  the  mediatorial  reign  ;  and  that,  as  Christ 
died  for  all,  so,  before  he  shall  have  delivered  up  the  kingdom 
to  the  Father,  all  shall  be  brought  to  a  participation  of  the 
knowledge  and  enjoyment  of  that  truth  which  maketh  free 
from  the  bondage  of  sin  and  death.  They  believe  in  a  gen- 
eral resurrection  and  judgment,  when  those  who  have  im- 
proved their  probation  in  th^  iife  will  be  raised  to  more 
perfect  felicity,  and  those  v  .  have  misuaproved  their  oppor- 
tunities on  earth  will  come  forward  to  shsMiie  and  condemna- 
tion, which  will  continue  till  they  become  truly  penitent; 
that  punishment  itself  is  a  mediatorial  work,  a  discipline, 


93 


RE9TOnATIONI9T3. 


perfectly  connistent  willi  mercy ;  that  it  is  a  means  employed 
by  Chrint  to  liimibli'  am.  dulxliic  tlie  stiililjorn    will,  niul  pre- 
pare file  mind  to  n-ceive  a  maiiirc!<tulioii  of  the  j;oodnesi>  of 
God,  which  k'iidelh  the  Biiinertotrue  repentance.     (See  Cicn. 
12 :  3 ;    SiJJ  :  18.     (ial.  3  :  ti.     Isa,  4o  :  2>2,  23.     Phil,  '-i :  10, 
11.     Rev  5  :  13.     1  Tim.  2 :  1—0.     Col.  1  :  iiO.     Eph.  1  ;  7 
—11.     Rom.  5  :  1-2—21 ;  H;  20,  21.     1  Cor.  15  :  24—28.) 
They  contend  that  this  ,f4jctrine  it)  not  only  sustained  by 
particular  ♦oxts,  but  grow.s  aecesHarily  out  of  some  of  the  first 
principles  of  divine  revelation.     Tli'y  maintain  that  it  is  im- 
mediately connected  with  the  perfections  of  the  Deity  ;   that 
God,  being  infuiitrlv  benevolent,  must  have  desired  the  hap- 
piness of  all  his  oilsprini? ;  that  his  infmile  wisdom  would 
enable  liim  to  form  a  perfect  plan,  and  his  almighty  power 
will   secure    its  accomplishment.     They    contend    that   the 
mission  of  Christ  is  abortive  on  any   other  plan,  and  that 
nothing  short  of  the  "  re.stitution  of  all  things  "  can  satisfy  the 
ardent  desires  of  every  pious  soul.     On  this  system  alone  can 
they  reconcile  the  attributes  of  justice  and  mercy,  and  .secure 
to  the  Almighty  a  character  worthy  of  our  imitation. 

They  insist  that  the  words  rendered  cvolasting,  ttirnal,  and 
forever,  which  arc,  in  a  few  instances,  applied  to  the  misery 
of  the  wicked,  do  not  prove  that  'misery  to  be  endless,  be- 
cause these  terms  are  loose  in  their  signilication,  and   are 
frequently  u.sed  in  a  limited  sen.se  ;  that  the  original  terms, 
being  often  used  in  the  plural  number,  clearly  demonstrate 
that  the  period,  though  indefinite,  is  limited  in  its  very  nature. 
They  maintain  that  the  meaning  of  the  term  must  always  be 
Bought  in  the  subject  to  which  it  is  applied,  aind  that  there  is 
nothing  in  the  nature  of  punishment  which  will  justify  an 
endless  sense.     They  believe  that  the  doctrine  of  the  restora- 
tion is  the  most  consonant  to  the  perfections  of  the  Deity,  the 
most  worthy  of  the  character  of  Christ,  and  the  only  doctrine 
which  will  accord  with  pious  and  devout  feelings,  or  harmo- 
nize with  the  Scriptures.     They  teach  their  followers  that 
ardent  love  to  (u)d,  active  benevolence  to  man,  and  personal 
meekness  and  purity,  are  the  natural  results  of  these  views. 


VWi 


m 


a  nieann  employed 
urn   will,  mid  pre- 
r  the  goodncfs  of 
itaiicc.     (Set'  Oen. 
1, 5>:l.     Phil. '^;  10, 
1  :  iiO.     Eph.  1  ;  7 
Cor.  la  :  '^4— 'W.) 
only  suHtiiined  by 
of  sonu'  of  the  first 
intaiii  tliat  it  i.s  ini- 
of  the  Deity ;   that 
e  desired   the  hiip- 
lite  wisdom  would 
lia  almighty  power 
couiend    tli;it    the 
licr  plan,  and  that 
igs"  can  satisfy  the 
is  system  alone  can 
I  nierrv,  and  secure 
iinitutidii. 

Ja.itinir,  ctirnal,  and 
)plied  to  the  misery 
to  be  endless,  be- 
nification,  and  are 
the  original  terms, 
clearly  demonstrate 
id  in  its  very  nature, 
rm  must  always  be 
d,  and  that  there  is 
lich  will  justify  an 
itrinc  of  the  restora- 
ins  of  the  Deity,  the 
lid  the  only  doctrine 
feelings,  or  harmo 
their  followers  that 
)  man,  and  personal 
ults  of  these  views. 


IMAGE  EVALUATION 
TEST  TARGET  (MT-3) 


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1.0 


I.I 


1.25 


|5o  ■'^™     IMhh 

I-  iio 


lit 

■UUU 


1.4 


1= 
1.6 


V 


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23  WEST  MAIN  STREET 

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HESTOnATIONlSTS. 


98 


Though  the  Restorationists,  as  a  separate  sect,  have  arisen 
within  a  few  years,  their  sentiments  are  by  no  means  new. 
Clemens   Alexan  Irinus,    Origen,    Didymus    of    Alexandria, 
Gregory  Nysseu,  and  several  others,  among  the  Christian 
fathers  of  the  first  four  centuries,  it  is  said,  believed  and  ad- 
vocated the  restoration  of  all  fallen  intelligences.     A  branch 
of  the  German  Baptists,  before  the  reformation,  held  this 
doctrine,   and   propagated  it   in  Germany.     Since  the  ref- 
ormation, this  doctrine  has  had  numerous  advocates ;  and 
some  of  them  have  been  among  the  brightest  ornaments  of  the 
church.     Among  the  Europeans,  we  may  mention  the  names 
of  Jeremy  White,  of  Trinity  College,  Dr.  Burnet,  Dr.  Cheyne, 
Chevalier  Ramsay,  Dr.  Hartley,  Bishop  Newton,  Mr.  Sione- 
house,  Mr.  Petitpierre,  Dr.  Cogan,  Mr.  Lindsey,  Dr.  Priestley, 
Dr.  Jebb,  Mr.  Relly,  Mr.  Kenrick,  Mr.  Belsham,  Dr.  South- 
worth,  Smith,  and  many  others.     In  fact,  the  restoration  is  the 
commonly-received  doctrine  among  the  English  Unitarians 
at  the  present  day.     In  Germany,  a  country  which,  for  several 
centuries,  has  taken  the  lead  in  all  theological  reforms,  the 
Orthodox  have  espoused  this  dcnrine.     The  restoration  was 
introdi  ced  into  America  about  the  middle  of  the  eighteenth 
century,  though  it  was  not  propagated  much  till  about  1775 
or  1780,  when  John  Murray  and  Elhanan  Winchester  be- 
came public  advocates  of  this  doctrine,  and  by  their  untiring 
labors  extended  it  in  every  direction.     From  that  time  to  the 
present,  many  men  have  been  found,  in  all  parts  of  our  coun- 
try, who  liave  rejoiced  in  this  belief.     This  doctrine  found 
able  advocate*  in  the  learned  Dr.  Chauncy,  of  Boston,  Dr. 
Rush,  of  Philadelphia,  and  Dr.  Smith,  of  New  York :  Mr. 
Foster,  of  New  Hampshire,  may  also  be  mentioned  as  an 
advocate  of  the  restoration. 

Most  of  the  writers  whose  names  are  given  above,  did  not 
belonw  ta  a  sect  which  took  the  distinctive  name  of  Restora- 
tionists.  They  were  found  in  the  ranks  of  the  various  sects 
into  which  the  Christian  world  has  been  divided.  And  those 
who  formed  a  distinct  sect  were  more  frequently  denominated 
Universalista  than  Restorationists.     In  1765,  a  convention 


94 


RESTORATIONISTS. 


was  organized  at  Oxford,  Massachusetts,  under  the  auspices 
of  Messrs.  Winchester  and  Murray.  And  as  all  who  had 
embraced  universal  salvation  believed  that  the  effects  of  sin 
and  the  means  of  grace  extended  into  a  future  life,  the  terms 
Rcstorationist  and  Univcrsalist  were  then  used  as  synony- 
mous; and  those  who  formed  that  convention  adopted  the 
latter  as  their  distinctive  name. 

During  the  first  twenty-five  years,  the  members  of  the 
Universalist  convention  were  believers  in  a  future  retribution. 
But,  about  the  year  1818,  Hosea  Ballon,  now  of  Boston,  ad- 
vanced the  doctrine  that  all  retribution  is  confined  to  this 
world.  That  sentiment,  at  first,  was  founded  upon  the  old 
Gnostic  notion  that  all  sin  originates  in  the  flesh,  and  that 
death  frees  the  soul  from  all  impurity.  Subsequently,  some 
of  the  advocates  for  the  no-future  punishment  scheme  adopted 
the  doctrine  of  materialism,  and  hence  maintained  that  the 
soul  was  mortal ;  that  the  whole  man  died  a  temporal  death, 
and  that  the  resurrection  was  the  grpnd  event  which  would 
introduce  all  men  into  heavenly  felicity. 

Those  who  have  since  taken  to  themselves  the  name  of 
Restorationists,  viewed  these  innovations  as  corruptions  of 
the  gospel,  and  raised  their  voices  against  them.  But. a 
majority  of  the  convention  having  espoused  those  sentiments, 
no  reformation  could  be  effected.  The  Restorationists,  be- 
lieving these  errors  to  be  increasing,  and  finding  in  the  con- 
nection what  appeared  to  them  to  be  a  want  of  eng-jgedness  in 
the  cause  of  true  piety,  and  in  some  instances  an  open  oppo- 
sition to  the  organization  of  churches,  and  finding  thai  a 
spirit  of  levity  and  bitterness  characterized  the  public  labors 
of  their  brethren,  and  that  practices  were  springing  up  totally 
repugnant  to  the  principles  of  Congregationalism,  resolved  to 
obey  the  apostolic  injunction,  by  coming  out  from  among 
them,  and  forming  an  independent  association.  Accordingly, 
a  convention,  consisting  of  Rev,  Paul  Dean,  Rev.  David 
Pickering,  Rev.  Charles  Hudson,  Rev.  Adin  Ballou,  Rev. 
Lyman  Maynard,  Rev.  Nathaniel^  Wright,  Rev.  Philemon  R. 
Russell,  and  Rev.  Seth  Chandler,  and  several  laymen,  met  at 


UNIVEUSALISTS. 


95 


nder  the  auspices 
i  as  all  who  had 

the  eftects  of  sin 
ure  life,  the  terms 

used  as  synony- 
ntion  adopted  the 

;  members  of  the 
future  retribution, 
ow  of  Boston,  ad- 
s  confined  to  this 
ded  upon  the  old 
the  flesh,  and  that 
lubsequently,  some 
nt  scheme  adopted 
laintained  that  the 
a  temporal  death, 
vent  which  would 

ilves  the  name  of 
as  corruptions  of 
inst  them.  But. a 
i  those  sentiments, 
Jlestorationists,  be- 
inding  in  the  con- 
t  of  entf-'^gfjdness  in 
ces  an  open  oppo- 
und  finding  thai  a 
I  the  public  labors 
ipringing  up  totally 
(nalism,  resolved  to 
f  out  from  among 
ion.  Accordingly, 
Jean,  Rev.  David 
Idin  Ballou,  Rev. 
Rev.  Philemon  R. 
;ral  laymen,  met  at 


Mendon,  Massachusetts,  August  17,  1831,  and  formed  them- 
selves into  a  distinct  sect,  and  took  the  name  of  Universal 
Restorationists. 

The  Restorationists  are  Congregationalists  on  the  subject 
of  church  government. 

The  difleruice  between  the  Restorationists  and  Universal- 
ists  relates  principally  to  the  .subject  of  a  future  retribution. 
The  Uiliversalists  believe  thai  a  full  and  perfect  retribution 
takes  place  in  this  world,  that  our  conduct  here  cannot  affect 
our  future  condition,  and  that  the  moment  man  exists  after 
death,  he  will  be  as  pure  and  as  happy  as  the  angels.  From 
these  views  the  Restorationists  dissent.  They  maintain  that 
a  just  retribution  does  not  take  place  in  time  ;  that  the  con- 
science of  the  sinner  becomes  callous,  and  does  not  increase 
in  the  severity  of  its  reprovings  with  the  increase  of  guilt ; 
that  men  are  invited  to  act  with  reference  to  a  future  life ; 
that,  if  all  are  made  perfectly  happy  at  the  commencement  of 
the  next  state  of  existence,  they  are  not  rewarded  accordin." 
to  their  cieeds;  that,  if  death  introduces  them  into  hea,\;,, 
they  are  saved  by  death,  and  not  by  Christ ;  and  if  they  are 
made  happy  by  being  raised  from  the  dead,  they  are  saved  by 
physical,  and  not  by  moral  means,  and  made  happy  without 
their  agency  or  consent ;  that  such  a  s  ntiment  weakens  the 
motives  to  virtue,  and  gives  force  to  the  temptations  of  vice ; 
that  it  is  unreasonable  in  itself,  and  opposed  to  many  passages 
of  Scripture.  (See  Acts  24:  25;  17:. 30,  31.  Heb.  9: 
27,  28.  Matt.  11  :  23,  24.  2  Pet.  2:9.  2  Cor.  5  :  8— 
11.  John  5  :  28,  P9.  Matt.  10  :  28.  Luke  12  :  4,  5;  16: 
19—31.     1  Pet.  3.  18—20.) 


UNIVERSALISTS. 

The  grand  distinguishing  characteristic  of  this  class  of 
Christians  is  their  belief  in  the  final  holiness  and  happiness 
of  the  whole  human  family.    Some  of  them  believe  thai  all 


•I  ■ 


vtt-- 


i  >,• 


A 


ai 


96 


UNIVERSilLISTS. 


punishment  for  sin  is  endured  in  the  present  state  of  exist- 
ence, while  others  believe  it  extends  into  the  future  life  ;  but 
all  agree  that  it  is  administered  in  a  spirit  of  kindness,  is 
intended  for  the  good  of  those  who  experience  it,  and  that  it 
virill  finally  terminate,  and  be  succeeded  by  a  state  of  perfect 
and  endless  holiness  and  happiness. 

DOCTRINE. 
The  following  is  the  "  Profession  of  Belief,"  adopted  by 
the  General  Convention  of  Universal ists  in  the  United  States, 
at  the  session  holdeu  in  1803.     It  h-s  never  been  altered, 
and  it  is  perfectly  satisfactory  to  the  denomination. 

"  Art.  I.  We  believe  that  the  Holy  Scriptures  of  the  Old 
and  Ninv  Testaments  contain  a  revelation  of  the  character 
of  God,  and  of  the  duty,  interest,  and  final  destination,  of 
mankind. 

"  Art.  II.  We  believe  that  there  is  one  God,  whose  na- 
ture is  love  ;  revealed  in  one  Lord  Jesus  Christ,  by  one  Holy 
Spirit  of  grace,  who  will  finally  restore  the  whole  family 
of  mankind  to  holiners  and  happiness. 

"  Art.  III.  We  believe  that  holiness  and  true  happiness 
are  inseparably  connected,  and  that  believers  ought  to  be 
caieful  to  maintain  order,  and  practise  good  works;  for  tiiese 
things  are  good  and  profitable  unto  men." 

HISTORY. 

Universalists  claim  that  the  salvation  of  all  men  was  taught 
by  Jesus  C>irist  and  his  apostles.  It  was  also  taught  and 
defended  by  several  of  the  most  eminent  Christian  fathers ; 
such  as  Clemens  Alexandrinus,  Origen,  &,c.  In  the  third 
and  fourth  centuries,  this  doctrine  prevailed  extensively,  and, 
for  aught  which  appears  to  the  contrary,  was  then  accounted 
orthodox.  It  was  at  length  condemned,  however,  by  the  fifth 
general  council,  A.  D.  553;  after  which,  we  find  few  traces 
of  it  through  the  dark  ages,  so  called. 

It  revived  at  the  period  of  the  reformation,  and  since  that 


sent  state  of  exist- 
tlie  future  life  ;  but 
)irit  of  kindness,  is 
ience  it,  and  that  it 
by  a  state  of  perfect 


Belief,"  adopted  by 
n  the  United  States, 
never  been  altered, 
omination. 

icriptures  of  the  Old 
on  of  the  character 
final  destination,  of 

one  God,  whose  na- 
Christ,  by  one  Holy 
e  the  whole   family 

s  and  true  happiness 
ilievers  ought  to  be 
Dod  works ;  for  these 


f  ail  men  was  taught 
ivas  also  taught  and 
It  Christian  fathers; 
I,  &c.  In  the  third 
liled  extensively,  and, 
,  was  then  accounted 
however,  by  the  fifth 
h,  we  find  few  traces 

ation,  and  siace  that 


UNIVEHSALISTS. 


w 


time  has  found  many  able  and  fearless  advocates  ;  —  in  Swit- 
zerland, Petitpierre  and  Lavater ;  in  Germany,  Seigvolk, 
Everhard,  Steinbart,  and  Sender;  in  Scotland,  Purves, 
Douglass,  and  T.  S.  Smith ;  in  England,  Coppin,  Jeremy 
White,  Dr.  II.  More,  Dr.  T.  Burnet,  Whiston,  Hartley, 
Bishop  Newton,  Stonehousc,  BarbaulU,  Lindsey,  Priestley, 
Belsham,  Carpenter,  Relly,  Vidler.  Scarlett,  and  many  others. 

At  the  present  day,  Universalisiii  prevails  more  extensively 
than  elsewhere  in  England,  Germany,  and  the  United  States. 

In  England,  the  Unitarian  divine.i,  generally,  believe  in  the 
final  salvation  of  all  men.  Dr.  Lant  Carpenter  says,  "  Most 
of  us,  however,  believe  that  a  peri  d  will  come  to  each  indi- 
vidual, when  punishment  shall  have  done  its  work — when 
the  awful  sufferings  with  which  the  gospel  threatens  the  im- 
penitent and  disobedient,  will  have  humbled  the  stubborn, 
purified  the  polluted,  and  eradicated  malignity,  impiety,  hy- 
porrisy,  and  every  evil  disposition  ;  that  a  period  will  come, 
(which  it  may  be  the  unspeakable  bliss  of  those  who  enter 
the  joy  of  their  Lord  to  accelerate,  which,  at  least,  it  will  be 
their  delight  to  anticipate,)  when  he  who  '  must  reign  till  he 
hath  put  all  enemies  under  his  feet,'  '  shall  have  put  down  all 
rule,  and  ;ll  authority,  and  power.'  '  Tlu  last  enemy, 
death,  shall  be  destroyed.'  '  Every  tongue  shall  confess 
that  Jesus  Christ  is  Lord,  to  the  glory  of  God  the  Father,' 
'  who  wills  that  all  men  should  be  saved,  and  come  to  the 
knowledge  of  the  truth,'  —  that  truth  which  sanctifies  the 
heait,  —  that  knowledge  which  is  life  eternal,  —  and  God 
shall  be  all  in  all." 

In  Germany,  nearly  every  theologian  is  a  believer  in  the 
final  salvation  of  all  men.  Speaking  of  Professor  Tholuck, 
Professor  Sears  soys,  "  The  most  painful  disclosures  re- 
main yet  to  be  made.  This  distinguished  and  excellent  man, 
in  common  with  the  great  uajorit;/  of  the  Evangelical  divines 
of  Germany,  though  he  professes  to  have  serious  doubts,  and 
is  cautions  in  avowing  the  sentiment,  believes  that  all  men 
and  fallen  spirits  will  finally  be  saved."  Mr.  Dwight,  in  his 
recent  puUicatios,  saya,  "  The  doctrine  of  the  aeroity  of 
9 


96 


UNIVERSALISTS. 


future  punishments  is  almost  universally  rejected.  I  have 
seen  but  one  person  in  Germany  who  believed  it,  and  but  one 
other  whose  mind  was  wavering  on  this  subject."  Univer- 
salism  may,  therefore,  be  considered  the  prevailing  religion 
in  Germany. 

In  the  United  States,  Universalism  was  little  known  until 
about  the  middle  of  the  last  century ;  and  afterwards  it  found 
but  few  advocates  during  several  years.  Dr.  George  de 
Benneville,  of  Germantown,  Penn.,  Rev.  Richard  Clarke,  of 
Charleston,  S.  C,  and  Jonathan  Mayhew,  D.  D.,  of  Boston, 
were,  perhaps,  the  only  individuals  who  publicly  preached 
the  doctrine  before  the  arrival  of  Rev.  John  Murray,  in  1770. 
Mr.  Murray  labored  almost  alone  until  1780,  when  Rev. 
Elhanan  Winchester,  a  popular  Baptist  preacher,  embraced 
Universalism,  though  on  diflerent  principles.  About  ten 
years  afterwards.  Rev.  Ilosca  Ballon  embraced  the  same 
doctrine,  but  on  principles  different  from  those  advocated  by 
Mr.  Murray  or  Mr.  Winchester.  To  the  efforts  of  these  three 
men  is  to  be  attributed  much  of  the  success  which  attended 
the  denomination  in  its  infancy.  Although  they  diffeied 
widely  from  each  other  in  their  views  of  punishment,  yet  they 
labored  together  in  harmony  and  love,  for  the  advancement 
of  the  cause  which  was  dear  to  all  their  hearts.  The  seed 
which  they  sowed  has  since  produced  an  abundant  harvest. 

The  ministry  of  the  Universalist  denomination  in  the 
United  States,  hitherto,  has  been  provided  for,  not  so  much 
by  the  means  of  schools,  as  by  the  unaided,  but  irresistible 
influence  of  the  gospel  of  Christ.  This  has  furnished  the 
denomination  with  its  most  successful  preachers.  It  has 
turned  them  from  other  sects  and  doctrines,  and  brought 
them  out  from  forests  and  fields,  and  from  secular  pursuits 
of  almost  every  kind,  and  driven  them,  with  inadequate  lit- 
erary preparation,  to  the  work  of  disseminating  the  truth. 
This  state  of  things  has  been  unavoidable,  and  the  effect  of 
it  is  visible.  It  has  made  the  ministry  of  the  Universalist 
denomination  very  different  from  that  of  any  other  sect  in 
the  country;   eitadicnis  of  the  Scriptures,   coafident  in  the 


1 


UNIVERSALISTS. 


99 


f  rejected,     I  have 

eved  it,  and  but  one 

I  subject."     Univer- 

prevailing  religion 

s  little  known  until 
1  afterwards  it  found 
rs.  Dr.  George  de 
Richard  Clarke,  of 
V,  D.  D.,  of  Boston, 
)  publicly  preached 
hn  Murray,  in  1770. 
I  1780,  when  Rev. 
preacher,  embraced 
liples.  About  ten 
'mbraced  the  same 
those  advocated  by 
efforts  of  these  three 
;ess  which  attended 
lough  they  diffeied 
)unishment,  yet  they 
or  the  advancement 
r  hearts.  The  seed 
abundant  harvest, 
enomination  in  the 
d  for,  not  so  much 
ided,  but  irresistible 
iS  has  furnished  the 
preachers.  It  has 
trines,  and  brought 
om  secular  pursuits 
with  inadequate  lit- 
iminating  the  truth. 
»le,  and  the  effect  of 
f  of  the  Universalist 
jf  any  other  sect  in 
:s,  confident  in  the 


truth  of  their  distinguishing  doctrine,  zeidous,  firm,  indus- 
trious; depending  more  on  the  truth.s  conunuiticated  fur 
their  success,  than  on  the  manner  in  which  they  are  stated. 
It  has  had  the  effect,  also,  to  give  the  ministry  a  polemic 
character  —  the  natural  result  of  unwavering  faith  in  the 
doctrine  believed,  and  of  an  introduction  into  the  desk  vvith- 
out  scholastic  training.  But  the  attention  of  the  denomina- 
tion, in  various  parts  of  the  country,  has  of  late  been  turned 
to  the  education  of  the  ministry  ;  and  conventions  and  asso- 
ciations have  adopted  resolves  requiring  candidates  to  p.ms 
examinations  in  certain  branches  of  literature.  The  eame 
motives  have  governed  many  in  their  effort  to  ct.tablish 
literary  and  theological  institutions.  The  desire  to  have 
the  ministry  respectable  for  literary  acquirements,  is  uni- 
versal. 

A  few  years  since,  a  small  number  separated  from  the 
denomination,  and  adopted  the  appellation  of  Restorationists. 
To  prevent  misapprehension,  it  may  be  repeated,  that, 
although  a  few  have  thus  seceded,  yet  a  difference  of  opinion 
in  regard  to  the  duration  of  punishment  has  not  disturbed 
the  harmony  of  the  denomination  generally,  nor  is  it  regard- 
ed as  sufficient  ciiuse  for  breach  of  fellowship,  or  alienation 
of  heart  and  affection. 

The  Univcrsalists  quote  the  following  texts  of  Scripture, 
among  others,  in  support  of  their  sentiments :  —  Gen.  22 : 
18.  Ps.  22  :  27  ;  8G  :  9.  Isa.  25  :  6,  7,  8  ;  45  :  23,  24. 
Jer.  31  :  33,  34.  Lam.  3 :  31—33.  John  12  :  32.  Acts 
3  :  21.  Rom.  5  :  18,  21  ;  8  :  38,  39  ;  11 :  25—36.  1  Cor. 
15:  22—28,  and  51—57.  2  Cor.  5  :  18,  19.  Gal.  3  :  8. 
Eph.  1  :  9,  10.  Phil.  2:  9—11.  Col.  1  :  19,  20.  1  Tim. 
2 :  1—6.      Heb.  8  :  10,  11.     Rev.  5  :  13  ;  21 :  3,  4. 

We  copy  the  following  from  the  Trumpet  and  llniversalist 
Magazine  of  June  4,  1836.  It  is  by  the  Rev.  Hosea 
Ballou,  of  Boston,  in  answer  to  the  question,  "  Who  are 
Universalists  1 " 


r 


nmmMMmmmuifUJiimkms'm^-^miiwmmm^mmmmBmmmBm 


160 


CN1VER9ALI8TS. 


"  There  seems  to  be  an  evident  propriety  in  calling  all  who 
believe  in  the  final  holiness  and  happiness  of  all  mankind, 
Unwrrsnlists.     There  appears  no  good  reason   why    those 
who  believe  in  a  limited  punishmt'iit,   in  the  future  state, 
should  have  a  less  or  a  greater  claim  to  be  called  Universal- 
ists,  than  those  who  entertain  a  hope  that  all  sin  and  misery 
end   when   the  functions  of  life  cease  in   the  inortid  body. 
As  they  both  agree  in  the  belief  that  God  is  the  Savior  of 
all  men,  if  this  belief  entitle  one  to  the  name  of  Universalist, 
of  course  it  gives  the  other  the  same  title.     The  Rev.  John 
Murray  was  called  a  Universalist,  and  he  called  himself  by 
this  name,  although  he   admitted  there  might  be  suffering 
hereafter,   in  consequence  of  blindness  or  unbelief     It  ia 
true,  he  did  not  allow  that  the  sinner  was  punished  for  sin, 
either  here  or  in  the  future  world,  in  his  own  person,  because 
he  maintained  that  the  whole  penalty  of  the  divine  law,  for 
the  sin  of  the  whole  world,  was  suffered  by  the  Lord  Jesus, 
as  the  head  of  every  man.     He   allowed,  notwith-^tnnding, 
that  the  natural  consequences  of  sin  would  inevitably  follow 
transgression,  as  we  see  is  the  case  by  every  day's  observa- 
tion.    So,  likewise,  was  the  Rev.  Elhanan  Winchester  called 
a  Universalist,  and  he  called  himself  so,  although  his  views 
respecting  a  state  of  retribution,  and  the  sufferings  to  which 
the  wicked  in  the  world  to  come  will  be  subjected,  were 
widely  different  from  those  entertained  by  Mr.  Murray.     Mr. 
Winchester  believed  in  a  place  of  material  lire  and  brim- 
stone, where  the  wicked  would  endure  a  torment  as  intense 
as  has  been  represented  by  those  Christians  who  believe  in 
endless  misery.     But,  as  he  believed  that  all  those  sufferings 
will   end,  though   they  might  contimie  for  many  thousand 
years,  and  that  those  miserable  wretches  will  at  last  be  sub- 
dued and  reconciled  to  the  divine  government,  and  be  happy, 
he  was  denominated  a  Universalist. 

"The  Rev.  Dr.  Huntington  is  ranked  a  Universalist, 
equally  with  those  who  have  been  named ;  but  he  believed 
in  no  punishment  hereafter,  being  Calvinistic  in  his  views  of 
the  demerit  of  sin,  and  of  the  atonement  made  by  Christ. 


1 


ty  in  calling  oil  who 
isa  of  ull  mankind, 
reason    why   those 
in  tlie  future  state, 
lie  called  Universal- 
all  sin  nn<l  misery 
11  llie  aiortiJ  body, 
d  is  the  Savior  of 
ame  of  Univorsalist, 
B.     The  Rev.  John 
B  culled  himself  by 
might  be  suffering 
or  unbelief.     It  ia 
as  punished  for  sin, 
uwn  person,  because 
■  the  divine  law,  for 
by  the  Lord  Jesus, 
id,  notwith'=t!mding, 
lid  inevitably  follow 
pvery  day's  observa- 
n  Winchester  called 
>,  although  his  views 
sufferings  to  which 
be  subjected,  were 
y  Mr.  Murray.     Mr. 
erial  fire  and  brim- 
a  torment  as  intense 
tians  who  believe  in 
it  all  these  sufferings 
for  many  thousand 
will  at  last  be  sub- 
iment,  and  be  happy, 

iked  a  Universahst, 
ed;  but  he  believed 
listic  in  his  views  of 
;  made  by  Christ. 


DNITCRSALISTS. 


101 


"  From  the  commencement  of  the  denomination  of  Univer- 
salists  in  this  country,  there  has  been  a  difference  of  opinion 
respecting  the  doctrine  of  rewards  and  punishments,  among 
both  the  clergy  and  the  laity  belonging  to  the  connection. 
But  this  difference  was  not  considered,  in  those  times,  a  good 
reason  for  a  distinction  of  either  name,  denomination,  or  fel- 
lowship. All  united  in  the  cheering  hope  that,  in  the  fulness 
of  the  dispensation  of  times,  sin  will  be  finished,  transgression 
ended,  and  all  moral  intelligences  reconciled  to  God,  in  true 
holiness  and  everlasting  happiness.  A  view  so  grand  and 
glorious,  so  full  of  comfort,  of  joy,  and.  of  peace,  and  so  tri- 
umphant, was  sufficiently  powerful  to  draw  together  all  who 
enjoyed  it,  and  to  hold  them  together  as  a  denomination 
distinct  from  all  those  who  hold  the  unnjerciful  doctrine  of 
endless  punishment. 

"  When  the  General  Convention  of  the  New  England  States, 
professing  the  doctrine  of  universal  salvation,  appointed  a 
committee  to  draft  articles  of  faith  and  a  constitution,  by 
which  it  might  be  known  and  distinguished  from  other  reli- 
gious sects,  care  was  taken  to  appoint  on  that  committee 
brethren  whose  views  differed  respecting  the  subject  of  a 
future  state  of  rewards  and  punishments.  The  worthy  and 
fondly-remembered  brother  Walter  Ferriss,  who  penned  that 
instrument,  was  a  believer  in  future  rewards  and  punishments ; 
but  he  so  wrote  that  confession  of  faith  as  to  comprehend  the 
full  belief  of  universal  salvation,  without  making  any  diftinc- 
tion  between  the  belief  of  future  punishment,  or  no  future 
punishment.  And  it  is  well  remembered  that  this  circum- 
stance was,  at  the  time  of  accepting  the  report  of  the  com- 
mittee, viewed  as  one  of  its  excellences. 

"  It  seems  improper  to  give  so  much  weight  to  different 
opinions,  which  differ  not  in  principle,  lav  'm  circumstances 
only,  as  to  constitute  them  walls  of  sepav.  tion  and  disfellow- 
ship.  If  one  believe  that  all  misery  ends  with  this  mortal 
state,  and  another  believe  that  it  may  continue  twenty  years 
after,  and  then  come  to  an  end,  is  there  any  real  difference 
as  to  principle?  All  believe  that  our  heavenly  Father  holds 
9* 


1 


100 


nOMAN    CATHOLICS. 


all  timen  nnd  neawinn,  and  all  events,  in  his  own  power,  and 
that  he  worketh  all  lliini{H  after  the  counsel  of  his  own  will. 
And,  rnorcDver,  nil  believe  tii'it  (iod  will  have  all  men  to  be 
saved,  and  to  come  unto  the  knowledjje  ol'  the  truth.  This 
constitutes  us  all  UniverHulists,  and  calls  on  us  to  keep  the 
unity  of  the  spirit,  and  to  widk  in  the  bonds  of  peace." 


ROMAN   CATHOLICS. 

The  following  Creeds  and  Rule  of  Faith  contain  the  fun- 
damental principles  of  the  Latin  or  Roman  church. 

ArosTI.F.s'  CKI'.r.l). 
"  I  believe  in  God  the  Father  almighty.  Creator  of  heaven 
and  earth;  and  in  Jesus  Christ,  his  only  Son,  our  Lord,  who 
was  conceived  by  the  Holy  Ghost,  born  of  the  Virgin  :.lary, 
suffered  under  Pontius  I'liate,  was  crucified,  dead,  and 
buried ;  he  descended  into  hell ;  the  thiril  day  he  rose  again 
from  the  dead;  he  ascended  into  heaven,  sitteth  at  the  right 
hand  of  God  the  Father  almighty;  from  thence  he  shall 
come  to  judge  the  living  and  the  dead.  I  believe  in  the 
Holy  Ghost ;  the  holy  Catholic  church ;  the  communion  of 
saints ;  the  forgiveness  of  sins,  the  resurrection  of  the  body ; 
and  life  everlasting.     Amen." 

It  is  doubtful  who  composed  the  above  Creed  It  was  not 
in  common  use  in  the  church  until  the  end  of  the  fifth 
century.     See  King's  Histonj  of  the  Apostles'  Creed. 

THE  SYMBOL,  OR  CEKIU)  01'   ST.   ATH.\N.\SIUS. 

"  Whosoever  will  be  saved,  before  all  things  it  is  necessary 
that  he  hold  the  Catholic  faith ; 

"  Which  faith  except  every  one  do  keep  entire  and  invio- 
late,  without  doubt  he  shall  perish  everlastingly. 


L 


HOMAN    CATHOI^IOI. 


103 


8  own  power,  and 
e1  of  his  own  will, 
live  all  men  to  be 
f  the  truth.  TIub 
on  U8  to  keep  the 
Jb  of  peace." 


th  contain  the  fun- 
n  church. 


Creator  of  heaven 
Son,  our  Lord,  who 
f  the  Virgin  '.lary, 
ucified,    dead,    and 

day  he  rose  again 
sitteth  at  the  right 
m  thence  he  shall 
I  believe  in  the 
the  communion  of 
ection  of  the  bo<ly ; 


Creed  It  was  not 
e  end  of  the  fifth 
ostUs'  Creed. 

ATHANASIUS. 
hings  it  is  necessary 

ep  entire  and  invio- 
itingly. 


•♦  Now,  the  Catholic  faith  is  this  —  that  we  worship  one  God 
in  Trinity,  and  Trinity  in  Unity. 

"  Neither  cimfoun<ling  the  perwoiiH,  nor  dividing  the  sub- 
stance. 

"  For  one  is  t.\\v  person  of  the  Father,  another  of  the  Son, 
another  of  the  Holy  Ohonl. 

"  But  the  (iodhcad  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Ohont,  is  all  one,  the  glory  equal,  the  majesty  co- 
eternal. 

"  Such  us  ilio  Father  is,  such  is  the  Son,  and  such  is  the 
Holy  Ghost. 

"  The  Father  is  uncreated,  the  Son  i.s  uncreated,  and  the 
Holy  Ghost  uncreated. 

"  The  Father  incomprehensible,  the  Son  incomprehensible, 
and  the  Holy  Ghost  incomprehensible. 

"  The  Father  eternal,  the  Son  eternal,  and  the  Holy  Ghost 
eternal. 

"  And  yet  they  are  not  three  Eternals,  but  one  Eternal. 

"  As  also  tiipy  are  not  three  Uncreated,  nor  three  Incom- 
prehenaibios ;  but  one  Uncreated,  and  one  Iiicomprehensible. 

"  In  like  manner,  the  Father  is  almighty,  the  Son  almitjhty, 
and  the  Holy  Ghost  almighty.  , 

"  And  yet  they  are  not  three  Almighties,  but  one  Almighty. 

"  So  the  Father  is  God,  the  Son  is  God,  and  the  Holy 
Ghost  is  God. 

"  And  yet  they  are  not  three  G(m1s,  but  one  God. 

"  So  likewise  the  Father  is  Lord,  the  Son  is  Lord,  and  the 
Holy  Ghost  in  Lord. 

"  And  yet  they  are  not  three  Lords,  but  one  Lord, 

"  For,  as  we  arc  coin|)elled  by  the  Christian  truth  to  ac- 
knowledge every  person  by  himself  to  be  God  and  Lord, 

•»  So  we  are  forbidden  by  the  Catholic  religion  to  say  there 
are  three  Gods  or  three  Lords. 

"  The  Father  is  made  of  no  one,  neither  created  nor  be- 
gotten. 

'*  The  Son  is  from  the  Father  alone,  not  made,  nor  created, 
but  begotten. 


i 


104 


ROMAN    CATHOLICS. 


«'  The  Holy  Ghost  is  from  the  Father  and  the  Son,  not 
made,  nor  created,  nor  begotten,  but  proceeding. 

"  So  there  is  one  Fathor,  not  three  Fathers  ;  one  Son,  not 
three  Sons ;  one  Holy  Ghost,  not  tb^ee  Holy  Ghosts. 

"And  in  this  Trinity  there  is  nothing  before  or  after, 
nothing  greater  or  less ;  but  the  whole  three  Persons  are  co- 
eternal  to  one  another,  and  coequal. 

«'  So  that  in  all  things,  as  has  been  already  said  above,  the 
Unity  is  to  be  worshipped  in  Trinity,  and  the  Trinity  in  Unity. 

"  He,  therefore,  that  will  be  saved,  must  thus  think  of  the 

Trinity. 

«'  Furthermore,  it  is  necessary  to  eveWasting  salvation,  that 
he  also   believe  rightly  the  incarnation  of  our  Lord  Jesus 

Christ. 

"  Now,  the  right  faith  is,  that  we  believe  and  confess  that 
our  Lord  Jesus  Christ,  the  Son  of  God,  is  both  God  and 

Man. 

"  He  is  God  of  the  substance  of  his  Father,  begotten  be- 
fore the  \vorld ;  and  he  is  Man  of  the  substance  of  his  mother, 
born  in  the  world. 

"  Perfect  God  and  perfect  Man ;  of  a  rational  soul,  and 
human  flesh  subsisting. 

"  Equal  to  the  Father  according  to  his  Godhead,  and  less 
than  the  Father  according  to  his  Manhood. 

♦'  Who,  although  he  be  both  God  and  Man,  yet  he  is  not 
two,  but  one  Christ. 

"  One,  not  by  the  conversion  of  the  Godhead  into  flesh, 
but  by  the  taking  of  the  Manhood  unto  God. 

"  One  altogether,  not  by  confusion  of  substance,  brit  by 
unity  of  person. 

»  For  as  the  rational  soul  and  the  flesh  is  one  man,  so  God 
and  Man  is  one  Christ. 

'♦  Who  sufibred  for  our  salvation,  descended  into  hell,  rose 
again  the  third  day  from  the  dead. 

""He  ascended  into  heaven:  he  sitteth  at  the  right  hand 
of  God  the  Father  almighty ;  thence  he  shall  come  to  judge 
the  living  and  dead. 


C3. 

ither  and  the  Son,  not 

proceeding. 

Fathers  ;  one  Son,  not 

e  Holy  Ghosts. 

othing  before  or  after, 

e  three  Persons  are  co- 

already  said  above,  the 
nd  the  Trinity  in  Unity, 
must  thus  think  of  the 

•erlasting  salvation,  that 
ion  of  our  Lord  Jesus 

believe  and  confess  that 
God,  is  both  God  and 

his  Father,  begotten  be- 
substance  of  his  mother, 

of  a  rational  soul,  and 

->  his  Godhead,  and  less 

nhood. 

,  and  Man,  yet  he  is  not 

the  Godhead  into  flesh, 

itoGod. 

)n  of  substance,  btit  by 

flesh  IS  one  man,  so  God 

descended  into  hell,  rose 

sitteth  at  the  right  hand 
!  he  shall  come  to  judge 


ROMAN    CATHOLICS. 


105 


"  At  whose  corning  all  men  shall  rise  again  with  their 
bodies,  and  shall  give  an  account  of  their  own  works. 

"  And  they  that  have  done  good  shall  go  into  life  everlast- 
ing,  and  they  that  have  done  evil  into  everlasting  fire. 

"  This  is  the  Catholic  faith,  which  except  a  man  believe 
faithfully  and  steadfastly,  he  cainiot  be  saved. 

"  Glory  be  tr  the  Father,  and  to  the  Son,  and  to  the  Holy 
Ghost.  As  it  was  in  the  beginning,  is  now,  and  ever  shall 
be,  one  God,  world  without  end.     Amen." 

This  Creed  is  said  to  have  been  drawn  up  in  the  fourth 
century.  "  It  obtained  in  France  about  A.  D.  850,  and  was 
received  in  Spain  and  Germany  about  one  huadred  and 
eighty  years  later.     We  have  clear  proofs  of  its  g  sung 

alternately  in  the  English  churches  in  the  tenth  century.  It 
was  in  common  use  in  some  parts  of  Italy  in  969,  and  was 
received  at  Rome  about  A.  D.  1014."  This  Creed  is  re- 
tained by  the  church  of  England,  but  the  Protestant  Episco- 
pal churches  in  the  United  States  have  rejected  it. 

THE  NICENE  CREED. 
"  Credo  in  unum  Deum,  Patrem  omnipotentem,  Factorem 
coeli  et  terra;,  visibilium  omnium  et  invisibilium.  Et  in  unum 
Dominum  Jesum  Christum,  Filium  Dei  unigenitum.  Et  ex 
Patre  natum,  ante  onmia  sscula.  Deum  de  Deo,  Lumen  de 
Lumine,  Deum  veruni  de  Deo  vero,  genitum,  non  factum ; 
consubstantialem  Patri,  per  quem  omnia  facta  sunt.  Qui 
propter  nos  homines,  et  propter  nostram  salutem,  descendit 
de  coelis.  Et  incarnatus  est  de  Spiritu  Saucto  ex  Maria 
VirgifiP  ;  ET  HOMO  FACTUS  EST  :  crucifixus  etiam  pro 
nobis  sub  Pontio  Pilato,  passus,  et  sepuUus  est.  Et  resur- 
rexit  tertia  die,  secundum  Scripturas.  Et  ascendit  in  coelum, 
sedet  ad  dexteram  Patris.  Et  iteruni  venturus  est  cum  gloria 
judicare  vivos  et  mortuos ;  cujus  regni  non  erit  finis.  Et  in 
Spiritum  Sanctum,  Dominum  et  Vivificantem ;  qui  ex  Patre 
Filioque  procedit.  Qui  cum  Patre  et  Filio  simul  adoratur 
et  conglorificatur ;  qui  locutus  est  per  Prophetas.     Et  unam, 


'     ■.!' 


m 


106 


SOMAN    CATHOLICS. 


Sanctam,  Catholicam,  et  Apostolicam  Ecclesiam.  Confiteor 
unum  Bapti.sina,  in  reinissionem  peccatorum.  Et  expecto  res- 
urrectionein  niortuorum.     Et  vitam  venturi  saeculi.     Amen." 

TRANSLATION. 

"I  believe  in  one  God,  the  Father  almighty,  Maker  of 
heaven  and  eartii,  of  all  things  visible  and  invisible.  And  in 
one  Lord  Jesus  Christ,  the  only-begotten  Son  of  God.  And 
born  of  the  Father,  before  all  ages.  God  of  God,  Light  of 
Light,  true  God  of  true  God,  begotten,  not  made ;  consub- 
stantial  to  the'Father,  by  whom  all  things  were  made.*  Who 
for  us  men,  and  foi  our  salvation,  came  down  from  heaven. 
And  was  incarnated  by  the  Holy  Ghost  of  the  Virgin  Mary ; 
AND  HE  WAS  MADE  MAN:  was  crucified  also  under 
Pontius  Pilate  »  he  suffered,  and  was  buried.  And  the  third 
day  he  rose  again,  according  to  the  Scriptures.  And  he 
ascended  into  heaven.  Sits  at  the  right  hand  of  the  Father. 
And  he  is  to  come  again  with  glory  to  judge  the  living  and 
the  dead ;  of  whose  kingdom  there  shall  be  no  end.  And  in 
the  Holy  Ghost,  the  Lord  and  Giver  of  Life,  who  proceeds 
from  the  Father  and  the  Son,  who,  together  with  the  Father 
and  the  Son,  is  adored  and  glorified ;  who  spoke  by  the 
Prophets.  And  One,  Holy,  Catholic,  and  Apostolical 
Church.  I  confess  one  Baptism,  for  the  remission  of  sins. 
And  I  look  for  the  resurrection  of  the  dead ;  and  the  life  of 
the  world  to  come.     Amen." 


This  Creed  was  adopted  at  Constantinople,  A.  D.  38L  It 
is  used  in  the  Protestant  Episcopal  churches  in  England,  and 
occasionally  in  those  of  the  United  States. 

The  foregoing  Creeds  are  copied  from  Catholic  books. 

The  Catholics,  both  in  Europe  and  America,  acknowledge 
the  following  Rule  is  "  all  that,  and  only  that,  belongs  to 
Catholic  belief,  which  is  revealed  in  the  word  of  God,  and 
which  is  proposed  by  the  Catholic  church  to  all  its  members, 
ta  be  believed  with  divine  faith." 


cclesiam.  Confiteor 
urn.  Et  expecto  res- 
uri  saeculi.     Amen." 


almighty,  Maker  of 
id  invisible.  And  in 
1  Son  of  God.  And 
od  of  God,  Light  of 
,  not  made ;  consub- 
[s  were  made.     Who 

down  from  heaven, 
of  the  Virgin  Mary ; 

crucified  alsio  under 
iried.  And  the  third 
Scriptures.     And  he 

hand  of  the  Father. 

judge  the  living  and 
I  be  no  end.  And  in 
f  Life,  who  proceeds 
ther  with  the  Father 
;  who  spoke  by  the 
ic,  and  Apostolical 
lie  remission  of  sins, 
lead ;  and  the  life  of 


nople,  A.  D.  381.     It 

ches  in  England,  and 

es. 

n  Catholic  books. 

Lmerica,  acknowledge 
irily  that,  belongs  to 
he  word  of  God,  and 
ch  to  all  its  members, 


ROMAN    CATHOLICS. 


107 


"Guided  by  this  certain  criterion,"  they  say,  "  we  profess 
to  believe, 

1.  "  That  Christ  has  established  a  church  upon  earth, 
and  that  this  church  is  that  which  holds  communion 
with  the  sec  of  Rome,  being  one,  holy,  Catholic,  and 
apostolical. 

2.  "  T^iat  we  are  obliged  to  hear  this  church;  and,  there- 
fore, that  she  is  infallible,  by  the  guidance  of  Almighty  God, 
in  her  decisions  regarding  faith. 

3.  "  That  St.  Peter,  by  divine  commission,  was  ap- 
pointed the  head  of  this  church,  under  Christ,  its  Founder ; 
and  that  the  pope,  or  bishop  of  Rome,  as  successor  to  St. 
Peter,  has  always  been,  and  is,  at  present,  by  divine  right, 
head  of  this  church. 

4.  "  That  the  canon  of  the  Old  and  New  Testament,  as 
proposed  to  us  by  this  church,  is  the  word  of  God ;  as  also 
such  traditions,  belonging  to  faith  and  morals,  which,  being 
originally  delivered  by  Christ  to  his  apostles,  have  been  pre- 
served by  constant  succession. 

5.  "  That  honor  and  veneration  are  due  to  the  angels  of 
God  and  his  saints ;  that  they  offer  up  prayers  to  God  for  us ; 
that  it  is  good  and  profitable  to  have  recourse  to  their  inter- 
cession; and  that  the  relics,  or  earthly  remains,  of  God's 
particular  servants,  are  to  be  held  in  respect. 

6.  "  That  no  sins  ever  were,  or  can  be,  remitted,  unless 
by  the  mercy  of  God,  through  Jesus  Christ ;  and,  therefore, 
that  man's  justification  is  the  work  of  divine  grace. 

7.  "That  the  good  works  which  we  do,  receive  their 
whole  value  from  the  grace  of  God ;  and  that,  by  such  works, 
we  not  only  comply  with  the  precepts  of  the  divine  law,  but 
that  we  thereby  likewise  merit  eternal  life. 

8.  "  That,  by  works  done  in  the  spirit  of  penance,  we  can 
make  satisfaction  to  God  for  the  temporal  punishment  which 
often  remains  due,  after  our  sins,  by  the  divine  goodness, 
have  been  forgiven  us. 

9.  "That   Christ   has  left  to  his  church   a   power   of 


•:i\' :  ij' 


108 


BOMAN    CATHOLICS. 


granting  indulgences,  .lat  is,  a  relaxation  from  such  tern- 
poral  chastisement  only,  as  remains  due  after  the  divine 
pardon  of  sin ;  and  that  the  use  of  such  indulgences  is 
profitable  to  sinners. 

10.  "  That  there  is  a  purgatory,  or  middle  state;  and  that 
the  souls  of  imperfect  Christians,  therein  detained,  are  helped 
by  the  prayers  of  the  faithful. 

11.  '-That  there  are  seven  sacraments,  all  instituted  by 
Christ  —  baptism,  confirmation,  eucharist,  penance,  extreme 
unction,  holy  order,  matrimony. 

12.  "  That,  in  the  most  holy  sacrament  of  the  eucharist, 
there  is  truly,  really,  and  substantially,  the  body  and  blood, 
together  with  the  soul  and  divinity,  of  our  Lord  Jesus 
Christ. 

13.  "  That,  in  this  sacrament,  there  is,  by  the  omnipotence 
of  God,  a  conversion,  or  change,  of  the  whole  substance  of 
the  bread  into  the  body  of  Christ,  and  of  the  whole  substance 
of  the  wine  into  his  blood,  which  change  we  call  Transub- 

STANTIATION. 

14.  "  That,  under  either  kind,  Christ  is  received  whole 
and  entire. 

15.  "  That,  in  the  mass,  or  sacrifice  of  the  altar,  is  offered 
to  God  a  true,  proper,  and  propitiatory,  sacrifice  for^he  living 
and  the  dead. 

16.  "  That,  in  the  sacrament  of  penance,  the  sins  we  fall 
into  after  baptism  are,  by  the  divine  mercy,  forgiven  us. 

"  These  arc  the  great  points  of  Catholic  belief,  by  which 
we  are  distinguished  from  other  Christian  societies;  and 
these,  only,  are  the  real  and  essential  tenets  of  our  religion. 
We  admit,  also,  the  other  grand  articles  of  revealed  and  nat- 
ural religion,  which  the  gospel  and  the  light  of  '•eason  have 
manifested  to  us.  To  these  we  submit,  as  men  and  as  Chris- 
tians, and  to  the  former  as  obedient  children  of  the  Catholic 
church." 


J 


ion  from  such  tem- 
ue  cifter  the  divine 
;uch   indulgences  is 

iddle  state ;  and  that 
detained,  are  helped 

nts,  all  instituted  by 
St,  penance,  extreme 

2nt  of  the  eucharist, 
the  body  and  blood, 
of  our   Lord   Jesus 

3,  by  the  omnipotence 
;  whole  substance  of 
f  the  whole  substance 
gc  we  call  Transud- 

ist  is  received  whole 

of  the  altar,  is  offered 
sacrifice  for^he  living 

ance,  the  sins  we  fall 
Tcy,  forgiven  us. 
holic  belief,  by  which 
istian  societies ;  and 
enets  of  our  religion. 
s  of  revealed  and  nat- 
!  light  of  '■eason  have 
,  as  men  and  as  Chris- 
ildren  of  the  Catholic 


BEBEAN9. 


BEREANS. 


The  Bereans  are  a  sect  of  Protestant  dissenters  from  the 
church  of  Scotland,  who  take  their  title  from,  and  profess 
to  follow  the  example  of,  the  ancient  Bereans,  in  building 
their  system  of  faith  and  practice  upon  the  Scriptures  alone, 
without  regard  to  Jiny  human  authority  whatever.  The  Be- 
reans first  assembled,  as  a  separate  society  of  Christians,  in 
the  city  of  Edinburgh,  in  the  autumn  of  1773.  Mr.  Barclay, 
a  Scotch  clergyman,  was  the  founder  of  this  sect. 

The  Bereans  agree  with  the  great  majority  of  Christians 
respecting  the  doctrine  of  the  Trinity,  which  they  hold  as  a 
fundamental  article ;  and  they  also  agree,  in  a  great  measure, 
with  the  professed  principles  of  our  Orthodox  churches, 
respecting  predestination  and  election,  though  they  allege 
that  these  doctrines  are  not  consistently  taught.  But  they 
differ  from  the  majority  of  all  sects  of  Christians  in  various 
other  important  particulars,  such  as,  — 

1.  Respecting  our  knowledge  of  the  Deity.  Upon  this 
subject,  they  say  the  majority  of  professed  Christians  stumble 
at  the  very  threshold  of  revelation ;  and,  by  admitting  the 
doctrine  of  natural  religion,  natural  conscience,  natural 
notices,  (Stc,  not  founded  upon  revelation,  or  derived  from  it 
by  tradition,  they  give  up  the  cause  of  Christianity  at  once 
to  the  infidels,  who  may  justly  argue,  as  Mr.  Paine,  in  fact, 
does,  in  his  "  Age  of  Reason,"  that  there  is  no  occasion  for 
any  revelation  or  word  of  God,  if  man  can  discover  his  nature 
and  perfections  from  his  works  alone.  But  this,  the  Bereans 
argue,  is  beyond  the  natural  powers  of  human  reason ;  and, 
therefore,  our  knowledge  of  God  is  from  revelation  alone ; 
and,  without  revelation,  man  would  never  have  entertained 
an  idea  of  his  existence. 

2.  With  regard  to  faith  in  Christ,  and  assurance  of  salva- 
tion through  his  merits,  they  differ  from  almost  all  other  sects 
whatsoever.  These  they  reckon  inseparable,  or  rather  the 
same,  because  (they  say)  "  God  hath  expressly  declared,  He 

10 


.1. 


, 


no 


BEREANS. 


that  believeth  shall  be  saved;  and,  therefore,  it  is  not  only 
absurd,  but  impious,  and,  in  a  manner,  calling  God  a  liar,  for 
a  man  to  say,  'I  believe  the  gospel,  but  have  doubts,  never- 
t'leless,  of  my  own  salvation.'  "  With  regard  to  the  various 
distinctions  and  definitions  that  have  been  given  of  different 
kinds  of  faith,  they  argue  that  there  is  nothing  incompre- 
hensible or  obscure  in  the  meaning  of  this  word,  as  used  in 
Scripture ;  but  that,  as  faith,  when  applied  to  human  testi- 
mony, signifies  neither  more  nor  less  than  the  mere  simple 
belief  of  that  testimony  as  true,  upon  the  authority  of  the 
testifier,  so,  when  applied  to  the  testimony  of  God,  it  signifies 
precisely  "  the  belief  of  his  testimony,  and  resting  upon  his 
veracity  alone,  without  any  kind  of  collateral  support  from 
concurrence  of  .any  other  evidence  or  testimony  whatever." 
And  they  insist  that,  as  this  faith  is  the  gift  of  God  alone,  so 
the  person  to  whom  it  is  given  is  as  conscious  of  possessing 
it,  as  the  being  to  whom  God  gives  life  is  of  being  alive ;  and, 
therefore,  he  entertains  no  doubts,  either  of  his  faith,  or  his 
consequent  salvation  through  the  merits  of  Christ,  who  died 
and  rose  again  for  that  purpose.  In  a  word,  they  argue  that 
the  gospel  would  not  be  what  it  is  held  forth  to  be,  —  glad 
tidings  of  great  joy,  —  if  it  did  not  bring  full  personal  as- 
surance of  eternal  salvation  to  the  believer ;  which  assurance, 
they  insist,  is  the  present  infallible  privilege  and  portion  of 
every  individual  believer  of  the  gospel. 

3.  Consistently  with  the  above  definition  of  faith,  they  say 
that  the  sin  against  the  Holy  Ghost,  which  has  alarmed  and 
puzzled  so  many  in  all  ages,  is  nothing  else  but  unbelief ;  and 
that  the  expression,  "  it  shall  not  be  forgiven,  neither  in  this 
world  nor  that  which  is  to  come,"  means  only  that  a  person 
dying  in  infidelity  would  not  be  forgiven,  neither  under  the 
former  dispensation  by  Moses,  (the  then  present  dispensation, 
kingdom,  or  government,  of  God,)  nor  under  the  gospel  dis- 
pensation, which,  in  respect  of  the  Mosaic,  was  a  kind  of 
future  world,  or  kingdom  to  come. 

4.  The  Bereans  interpret  a  great  part  of  the  Old  Testament 
piopbccies,  ajad*  in  particular,  the  whole  of  ti»  Psalmst 


-J^ 


fore,  it  is  not  only 
lling  God  a  liar,  for 
have  doubts,  never- 
:gard  to  the  various 
n  given  of  different 
nothing  incoinpre- 
lis  word,  as  used  in 
led  to  human  testi- 
in  the  mere  simple 
lie  authority  of  the 
I  of  God,  it  signifies 
id  resting  upon  his 
ateral  support  from 
;stimony  whatever." 
ift  of  God  alone,  so 
icious  of  possessing 
jf  being  alive  ;  and, 
■  of  his  faith,  or  his 
of  Christ,  who  died 
)rd,  they  argue  that 
forth  to  be,  —  glad 
ng  full  personal  as- 
r ;  which  assurance, 
ege  and  portion  of 

on  of  faith,  they  say 
:h  has  alarmed  and 
sebut  unbelief ;  and 
iven,  neither  in  this 
8  only  that  a  person 
n,  neither  under  the 
)resent  dispensation, 
nder  the  gospel  dis- 
;aic,  was  a  kind  of 

f  the  Old  Testament 
ole  of  tbfe  Psalms, 


BEREAN9. 

excepting  such  as  are  merely  historical  or  laudatory,  to  be 
typical  or  prophetical  of  Jesus  Christ,  his  sufferings,  atone- 
ment, mediation,  and  kingdom;  and  they  esteem  it  a  gross 
perversion  of  these  psalms  and  prophecies,  to  apply  them  to 
the  experiences  of  private  Christians.  In  proof  of  this,  they 
not  only  urge  the  words  of  the  apostle,  that  no  prophecy  is 
of  any  private  interpretation,  but  they  insist  that  the  whole 
of  the  quotations  from  the  ancient  prophecies  in  the  New 
Testament,  and  particularly  those  from  the  Psalms,  are  ex- 
pressly fipplied  to  Christ.  In  this  opinion,  many  other  classes 
of  Protestants  agree  with  them. 

6.  Of  the  absolute,  all-superintending  sovereignty  of  the 
Almighty,  the  Bereans  entertain  the  highest  idea,  as  well  as 
of  the  uninterrupted  exertion  thereof  over  all  his  works,  in 
heaven,  earth,  and  hell,  however  unsearchable  by  his  crea- 
tures. A  God  without  election,  they  argue,  or  choice  in  all 
his  works,  is  a  God  without  existence,  a  mere  idol,  a  nonenti- 
ty. And  to  deny  God's  election,  purpose,  and  express  will, 
in  all  his  works,  is  to  make  him  inferior  to  ourselves. 

The  Bereans  consider  infant  baptism  as  a  divine  ordinance, 
instituted  in  the  room  of  circumcision,  and  think  it  absurd 
to  suppose  that  infants,  who,  all  agree,  are  admissible  to  the 
kingdom  of  God  in  heaven,  should,  nevertheless,  be  incapable 
of  being  admitted  into  his  visible  church  on  earth. 

They  commemorate  the  Lord's  supper  generally  once  a 
month ;  but,  as  the  words  of  the  institution  fix  no  particular 
period,  they  sometimes  celebrate  it  oftener,  and  sometimes  at 
more  distant  periods,  as  it  may  suit  their  general  convenience 
They  meet  every  Lord's  day,  for  the  purpose  of  preaching, 
praying,  and  exhorting  to  love  and  good  works.  With  re- 
gard to  admission  and  exclusion  of  members,  their  method  is 
very  simple  :  when  any  person,  after  hearing  the  Berean  doc- 
trines, professes  his  belief  and  assurance  of  the  truths  of  the 
gospel,  and  desires  to  be  admitted  into  their  communion,  he 
is  cheerfully  received  upon  his  profession,  whatever  may  have 
been  his  former  manner  of  life.  But,  if  such  a  one  should 
afterwards  draw  back  from  his  good  profession  or  practice, 


,■;  r-  ■   i; 


•  >';i  ' \ 


-i^^ 


^*'«m<iittiiiiiA 


r 


119 


MATERIALISTS. 


they  first  (uhnoiiiiih  him,  and,  if  that  has  uu  cflfect,  tliey  leave 
him  to  himself.  They  do  not  thuik  thiit  they  have  any  power 
to  deliver  a  backsliding  brother  to  Satan ;  that  text,  and 
other  similar  paHsagcs,  such  aw,  "  Whatsoever  ye  shall  bind  on 
earth  shall  be  bound  in  heaven,"  tSic,  they  consider  as  re- 
stricted to  the  apostles,  and  to  the  inspired  testimony  alone, 
and  not  to  be  extended  to  any  church  on  earth,  or  any  num- 
ber of  churches,  or  of  Christians,  whetiier  decided  by  a  ma- 
jority of  votes,  or  by  unanimous  voices.  Neither  do  they 
think  themselves  authorized,  as  a  Ghristian  church,  to  inquire 
into  each  other's  political  opinions,  any  more  than  to  examine 
into  each  other's  notions  of  philosophy. 

They  both  recommend  and  practise,  as  a  Christian  duty, 
submission  to  lawful  authority  ;  but  they  do  not  think  that  a 
man,  by  becoming  a  Christian,  or  joining  their  society,  is 
under  any  obligation,  by  the  rules  of  the  gospel,  to  renounce 
his  right  of  private  judgment  upon  matters  of  public  or  pri- 
vate importance.  Upon  all  such  subjects,  they  allow  each 
other  to  think  and  act  as  each  may  see  it  his  duty ;  and  they 
require  nothing  more  of  the  members,  than  a  uniform  and 
steady  profession  of  the  apostolic  faith,  and  a  suitable  walk 
and  conversation.     (See  Acts  17: 11.     Rom.  10:9.) 

The  Berean  doctrines  have  found  converts  in  various  parts 
of  Europe  and  America. 


MATERIALISTS. 

Materialists  are  those  who  maintain  that  the  soul  of  man 
is  material,  or  that  the  principle  of  perception  and  thought  is 
not  a  substance  distinct  from  the  body,  but  the  result  of 
corporeal  organization.  There  are  others  called  by  this  name 
who  have  maintained  that  there  is  nothing  but  matter  in  the 
universe. 

The  followers  of  the  late  Dr.  Priestley  are  considered  aa 


.)  effect,  tliey  leave 
ley  have  any  power 
.11 ;  that  text,  and 
er  ye  shall  bind  on 
ley  consider  as  re- 
d  testimony  alone, 
eartli,  or  any  num- 
r  decided  by  a  ina- 
Neither  do  they 
church,  to  inquire 
re  than  to  examine 

a  Christian  duty, 
lo  not  think  that  a 
ig  their  society,  is 
rospel,  to  renounce 
8  of  public  or  pri- 
s,  they  ill  low  each 
bis  duty ;  and  they 
lan  a  uniform  and 
nd  a  suitable  walk 
om.  10 : 9.) 
rts  in  various  parts 


hat  the  soul  of  man 
tion  and  thought  is 
but  the  result  of 
called  by  this  name 
:  but  matter  in  the 

iT  are  considered  aa 


MATERIALISTS. 


113 


Materialists,  or  philosophical   Necessarians.     According  to 
the  doctor's  writings,  he  believed,  — 

1.  That  man  is  no  more  than  what  we  now  see  of  him  ; 
his  being  commenced  at  the  time  of  his  conception,  or  per- 
haps at  an  earlier  period.  The  corporeal  and  mental  facul- 
ties, inhering  in  the  same  substance,  grow,  ripen,  and  decay 
together ;  and  whenever  the  system  is  dissolved,  it  continues 
in  a  state  of  dissolution,  till  it  shall  please  that  Almighty  Be- 
ing who  called  it  into  existence,  to  restore  it  to  life  again. 
For  if  the  mental  principle  were,  in  its  own  nature,  immate- 
rial and  immortal,  all  its  peculiar  faculties  would  be  so  too; 
whereas  we  see  that  every  faculty  of  the  mind,  without  excep- 
tion, is  liable  to  be  impaired,  and  even  to  become  wholly 
extinct,  before  death.  Since,  therefore,  all  the  faculties  of 
the  mind,  separately  taken,  appear  to  be  mortal,  the  substance 
or  principle,  in  which  they  exist,  must  be  pronounced  mortal 
too.  Thus  we  might  conclude  that  the  body  was  mortal, 
from  observing  that  all  the  separate  senses  and  limbs  were 
liable  to  decay  and  perish. 

This  system  gives  a  real  value  to  the  doctrine  of  the  resur- 
rection from  the  dead,  which  is  peculiar  to  revelation ;  on 
which  alone  the  sacred  writers  build  al!  our  hope  of  future 
life ;  and  it  explains  the  uniform  language  of  the  Scriptures, 
which  speak  of  one  day  of  judgment  for  all  mankind,  and 
represent  all  the  rewards  of  virtue,  and  all  the  punishments  of 
vice,  as  taking  place  at  that  awful  day,  and  not  before.  In 
the  Scriptures,  the  heathen  are  represented  as  without  hope, 
and  all  mankind  as  perishing  at  death,  if  there  be  no  resur- 
rection of  the  dead. 

The  apostle  Paul  asserts,  in  1  Cor.  15 :  16,  that  "  if  the 
dead  rise  not,  then  is  not  Christ  risen  ;  and  if  Christ  be  not 
raised,  your  faith  is  vain,  ye  are  yet  in  your  sins :  then  they 
also  who  are  fallen  asleep  in  Christ  are  perished."  And 
again,  verse  32,  "  If  the  dead  rise  not,  let  us  eat  and  drink, 
for  to-morrow  we  die."  In  the  whole  discourse,  he  does  not 
even  mention  the  doctrine  of  happiness  or  misery  without  the 
body. 

10» 


0k$ 


0^ 


114 


MATf3RIAL.ISTt. 


If  we  search  tlie  Scriptures  for  pan»aj(es  expressive  of  the 
state  of  man  at  death,  we  shall  find  snch  declarations  as  ex- 
pressly cxcliido  any  trace  of  sense,  tiioiight,  or  enjoyment 
(Scel's.  (5:  5.     Job  14:7,&c) 

2.  That  there  is  some  fixed  law  of  nature  respecting  the 
will,  08  well  as  the  other  powers  of  the  mind,  and  every  thing 
else  in  the  constitution  of  nature  ;  and  consequently  that  it  irt 
never  determined  without  some  real  or  apparent  cause  foreign 
to  itself,  i.  e.,  without  some  motive  of  choice;  or  that  mo- 
tives influence  us  in  some  definite  and  invariable  maimer, 
80  that  every  volition,  or  choice,  is  constantly  regulated  and 
determined  by  what  precedes  it ;  and  this  constant  determi- 
nation of  mind,  according  to  the  motives  presented  to  it,  ■.'♦ 
what  is  meant  by  its  neccs^nnj  dtttrmination.  This  being 
admitted  to  be  fact,  there  will  be  a  necessary  connection  be- 
tween all  things  past,  present,  and  to  come,  in  the  way  of 
proper  cause  and  effect,  as  much  in  the  intellectual  as  in  the 
natural  world ;  so  that,  according  to  the  established  laws  of 
nature,  no  event  could  have  been  otherwise  than  it  has  been, 
or  15  to  be,  and  therefore  all  things  past,  present,  and  to  come, 
are  precisely  what  the  Author  of  Nature  really  intended  them 
to  be,  and  has  m  .de  provision  for. 

To  establish  this  conclusion,  nothing  is  necessary  but  that 
throughout  all  nature  the  same  consequences  should  invaria- 
bly result  from  the  same  circumstances.  For  if  this  he  ad- 
mitted, it  will  necessarily  follow  that,  at  the  comtnencement 
of  any  system,  since  the  several  parts  of  it,  and  their  respec- 
tive situations,  were  appointed  by  the  Deity,  the  first  change 
would  take  place  according  to  a  certain  rule  established  by 
himself,  the  result  of  which  would  be  a  new  situation ;  after 
which  the  same  laws  containing  another  change  would  suc- 
ceed, according  to  the  same  rules,  and  so  on  forever  ;  every 
new  situation  invariably  leading  to  another,  and  every  event, 
from  the  commencement  to  the  termination  of  the  system, 
being  strictly  connected,  so  that,  unless  the  fundamental  laws 
of  the  system  were  changed,  it  would  be  impossible  that  any 
event  should  have  been  otherwise  than  it  was.    In  all  these 


._^i. 


ABMINUNS. 


115 


m  cxpresflive  of  the 
declaratioriH  an  ex- 
ght,  or  enjoyment 

ture  respecting  the 
ind,  nnd  every  thing 
iiseiiiicntly  that  it  in 
parent  caiiHO  foreign 
;hoice;  or  that  mo- 
invariable  manner, 
imtly  regulated  and 
IS  constant  determi- 
presented  to  it,  i<i 
latinn.  This  being 
sary  connection  be- 
ime,  in  the  way  of 
ntellectiial  as  in  the 
established  lawn  of 
ise  than  it  has  been, 
)resent,  and  to  come, 
really  intended  them 

is  necessary  but  that 
iices  should  invaria- 

For  if  this  be  ad- 
the  cointnencement 
it,  and  their  respec- 
eity,  the  first  change 

rule  established  by 
new  situation ;  after 

change  would  suc- 
o  on  forever ;  every 
er,  and  every  event, 
ation  of  the  system, 
•he  fundamental  laws 
impossible  that  any 
t  WU3.     In  all  these 


cases,  the  circumstances  preceding  any  change  are  called  the 
causes  of  that  change ;  and,  since  a  determinate  event,  or 
effect,  constantly  tullows  certain  circumstances,  or  causes, 
the  connection  between  cause  and  etl'ect  is  concluded  to  be 
invariable,  and  therefore  necessary. 

It  is  universally  ackm)wle(lged  that  there  can  be  no  efiect 
without  an  adecpiato  cause.  This  is  even  the  foundation  on 
which  the  only  proper  argument  for  the  being  of  a  (iod  rests. 
And  the  Necessarian  asserts  that  if,  in  any  given  state  of 
mind,  with  respect  both  to  dispositions  and  motives,  two 
different  determinations,  or  volitions,  be  possible,  it  can  be 
on  no  other  principle,  than  that  one  of  them  should  come 
under  the  description  of  an  effect  without  a  cause ;  just  as  if 
the  beam  of  a  balance  might  incline  either  way,  though  load- 
ed with  equal  weights.  And  if  any  thing  whatever  —  even 
a  thought  in  the  mind  of  man  —  could  arise  without  an  ade- 
quate cause,  any  thing  else  —  the  mind  itself,  or  the  whole 
universe  —  might  likewise  exist  without  an  adequate  cause. 

This  scheme  of  philosophical  necessity  implies  a  chain  of 
causes  and  effects  established  by  infinite  wisdom,  and  termi- 
nating in  the  greatest  good  of  the  whole  universe  ;  evils  of  all 
kinds,  natural  and  moral,  being  admitted,  as  far  as  they  con- 
tribute to  that  end,  or  are  in  the  nature  of  things  inseparable 
from  it.  Vice  is  productive,  not  of  good,  but  of  evil,  to  us, 
both  here  and  hereafter,  though  good  may  result  from  it  to 
the  whole  system ;  and,  according  to  the  fixed  laws  of  nature, 
our  present  ond  future  happiness  necessarily  depends  on  our 
cultivating  good  dispositions. 


ARMINIANS. 

Those  persons  who  follow  the  doctrines  of  Arminius,  who 
was  pastor  at  Amsterdam,  and  afterwards  professor  of  divinity 
at  Leyden.     Arminius  had  been  educated  in  the  opinions  of 
Calvin;  but,  thinking  the  doctrine  of  that  great  man,  with, 
regard  to  free  will,  predestination,  and  grace,  too  severe,  h6 


lit  ARMINIANH. 

|^«n  to  express  hi«  iln^lrts  concrrnint;  them  in  the  year 
1091,  and,  upon  furthet  imjifiry,  adopted  the  nentimentH  of 
thoflf*  whowe  religioun  f«y»tc'm  extefids  the  line  of  llie  Suprcuie 
Being  H    I  the  merits  of  JeauH  Christ  to  nil  iniinkiiul 

The  tlisuiiifiiitthiiiK  «enet»oflhe  Arminiunn  may  be  com- 
prised in  the  five  folk  "'s;  articlen  relative  to  predestination, 
universal  redemption,  thu  corruption  of  man,  converfsion,  and 
perseverance,  viz.  :  — 

"  1.  That  God  determined  to  bestow  pardon  and  present 
■alvation  on  all  who  repent  and  believe  in  Christ,  and  final 
Halvation  on  all  who  persevere  to  the  end,  and  to  inflict  ever- 
lasting puniHhment  on  those  who  shotdd  continue  in  their 
unbelief,  and  resist  his  divine  succors  ;  so  that  election  was 
conditional,  and  reprobation,  in  like  manner,  the  result  of 
.  foreseen  itifidelity  and  perseverint;  wickedness.  (S'e  Ezek. 
18  :  30— ;fcJ.  Acts  17  .  '21  -30.  Matt.  'i3  :  37.  Rom.  2 : 4, 
6;  6:18.     I  Tim.  11  :  I— 4.     'i  Pet.  1  :  10 ;  3  :9.) 

"  2.  That  Jesus  Chri.st,  by  his  sutferings  and  death,  made 
an  atonement  for  the  sins  of  all  mankinil  in  general,  and  of 
every  individual  in  particular :  that,  however,  none  but  those 
who  believe  in  him  can  be  partakers  of  divine  benetit.s.  (See 
John  2:2;  3 :  Hi,  17.  Heb.  2  :  9.  Isa.  50  :  19,  20.  1 
Cor.  8:  11.) 

"  3.  That  true  faith  cannot  proceed  from  the  exercise  of 
our  natural  faculties  and  powers,  nor  from  the  force  and 
operation  of  free  will ;  since  man,  in  consequence  of  his  nat- 
ural corruption,  is  incapable  either  of  thinking  or  doing  any 
good  thing ;  an<l  that,  therefore,  it  is  necessary,  in  order  to 
his  conversion  and  salvation,  that  he  be  regenerated  and  re- 
newed by  the  operation  of  the  Holy  Ghost,  which  is  the  gift 
of  God  through  Jesus  Christ. 

"4.  That  this  divine  grace,  or  energy,  of  the  Holy  Ghost, 
begins  and  perfects  every  thing  that  can  be  called  good  in 
maUj  and,  consequently,  all  good  works  are  to  ^"^  attributed 
to  God  alone;  that,  nevertheless,  this  grace  io  ■  :.i^r<  i  to  all, 
and  does  not  force  men  to  act  against  their  reciba''.'.?'  but 
may  be  ve§isted,  and  rendered  inoflfcctual,  bj  '.Ite  ptn «*.•  vUl 


them  in  the  year 
the  HciitiiiiriitH  of 
nf  (if  tin-  Supreme 
ill  iniiiikiiui 
ians  may  be  cum- 
B  to  predestination, 
in,  conversion,  and 


)ardon  and  present 
1  Christ,  and  tinul 
and  to  indict  ever- 
continue  in  their 
i(t  that  elcctitiii  was 
nncr,  tiie  result  of 
InesN.  (S'e  Ezek. 
U:a7.  Rom.  2: 4, 
10;  3:9.) 
[r»  and  death,  made 
in  general,  and  of 
ver,  none  but  those 
ine  hcnetit.s.  (See 
a.  50  :  10,  20.      1 

)m  the  exercise  of 
rom  the  force  and 
equence  of  his  nat- 
diing  or  doing  any 
icssary,  in  order  to 
egenerated  and  re- 
l,  which  is  the  gift 

,  of  the  Holy  Ghost, 

be  called  good  in 

Te  to  '>'^  attributed 

ce  io  oticrt  d  to  iill, 
sir  i',;c'iic'''-.^  '-ut 
bj  ou    vill 


MCTIIODIITt. 


117 


of  the  impenitent  sinner,  tiome  modern  Arminia'is  interpret 
this  and  the  laxt  article  with  a  ({reater  latitude.  (See  I««  1  : 
10.     Ueut.  10:  l«l.     Kph.  4.22.) 

"  5.  That  (Jod  gives  t«.  the  truly  faithful,  who  are  regenera- 
ted  by  his  grace,  the  means  of  preserving  themselves  in  thii 
state  " 

The  first  .'\rminiiuis,  indeed,  had  some  doubt  with 
respect  to  tli'"  closing  part  of  the  latter  article ;  but  their 
followers  uuh-rmiy  maintain,  "that  the  regenerate  may  lose 
true,  justifying  fiiih,  fall  from  a  state  of  grace,  and  die  in  their 
■ins.'  (.See  lleb.  6:  4— 0.  2  Pet.  2  :  20,  21.  Luke  21 : 
36.     aP<;'3:17.) 


METHODISTS, 

OB 

THE    METHODIST    EPISCOPAL    CHURCH. 

This  denomination  arose  in  England,  in  1729,  and  derived 
their  name  from  the  exact  regularity  of  their  lives.  In  1741, 
they  divided  into  two  parties,  under  George  Whitefield  and 
John  Wesley.  The  former  adopted  the  sentiments  of  Calvin, 
and  the  latter  those  of  Arminius.  The  Arminian  class  com- 
pose the  gieat  body  of  Methodists  in  this  country  and  in 
Great  Britain.  Both  of  those  men  were  eminently  distin- 
guished for  the  variety  and  extent  of  their  labors. 

The  following  are  the  articles  of  religion,  as  published  in 
the  "  Doctrines  and  Discipline  of  the  Methodist  Episcopal 
Church  :  "  — 

"  1.  There  is  but  one  living  and  true  God,  everlasting, 
without  body  or  parts,  of  infinite  power,  wisdom,  and  good- 
ness ;  the  Maker  and  Prest  rver  of  all  things,  visible  and  in- 
visible. And  in  unity  of  1 1  is  Godhead,  there  are  three  per- 
sons, of  one  substance,  power,  and  eternity  —  the  Father,  the 
Son,  and  the  Holy  Ghost. 


"■■  f 


118 


METHODISTS,    OR   THE 


"  2.  The  Son,  who  is  the  Word  of  the  Father,  the  very  and 
eternal  God,  of  one  substance  with  the  Father,  took  man's 
nature  in  the  womb  of  the  blessed  Virgin;  so  that  two  whole 
and  perfect  natures,  that  is  to  say,  the  Godhead  and  manhood, 
were  joined  together  in  one  person,  never  to  be  divided, 
whereof  is  one  Christ,  very  God  and  very  man,  who  truly 
suffered,  was  crucified,,  dead,  and  buried,  to  reconcile  his 
Father  to  us,  and  to  be  a  sacrifice,  not  only  for  original  guilt, 
but  also  for  the  actual  sins  of  men. 

"  3.  Christ  did  truly  rise  again  frOm  the  dead,  and  took 
again  his  body,  with  all  things  appertaining  to  the  perfection 
of  man's  nature,  v.'herewith  he  ascended  into  heaven,  and 
there  sitteth,  until  he  return  to  judge  all  men  at  tfie  last  day. 

"  4.  The  Holy  Ghost,  proceeding  from  the  Father  and  the 
Son,  is  of  one  substance,  majesty,  and  glory,  with  the  Fatner 
and  the  Son,  very  and  eternal  God. 

"  5.  The  holy  Scriptures  contain  all  things  necessary  to 
salvation  ;  so  that  whatsoever  is  not  read  therein,  nor  may  be 
proved  thereby,  is  not  to  be  required  of  any  man,  that  it 
should  be  believed  as  an  article  of  faith,  or  be  thought  requi- 
site or  necessary  to  salvation.  By  the  name  of  the  holy 
Scriptures,  we  do  understand  those  canonical  books  of  the 
Old  and  New  Testament,  of  whose  authority  was  never  any 
doubt  in  the  church.  [Here  follow  the  names  of  the  canoni- 
cal books  of  the  Scriptures.] 

"  6.  The  Old  Testament  is  not  contrary  to  the  New ;  for, 
both  in  the  jOld  and  New  Testament,  everlasting  life  is 
offered  to  mankind  by  Christ,  who  is  the  only  Mediator  be- 
•  tween  God  and  man,  being  both  God  and  man.  Wherefore 
they  are  not  to  be  heard,  who  feign  that  the  old  fathers  did 
look  only  for  transitory  promises.  Although  the  law  given 
from  God  by  Moses,  as  touching  ceremonies  and  rites,  doth 
not  bind  Christians,  nor  ought  the  civil  precepts  thereof  of 
necessity  to  be  received  in  any  commonwealth,  yet,  notwith- 
standing, no  Christian  whatsoever  is  free  from  the  obedience 
of  the  commandments  which  are  called  moral. 

"  7.  Original  sin  standeth  not  in  the  following  of  Adam,  (as 
the  Pelagians  do  vainly  talk,)  but  it  is  the  corruption  of  the 


f 


,  THE 

the  Father,  the  very  and 
the  Father,  took  man's 
irgin ;  so  that  two  whole 
J  Godhead  and  manhood, 
n,  never  to  be  divided, 
id  very  man,  who  truly 
buried,  to  reconcile  his 
ot  only  for  original  guilt, 

rom  the  dead,  and  took 
taining  to  the  perfection 
ended  into  heaven,  and 
;  all  men  at  tfie  last  day. 
from  the  Father  and  the 
d  glory,  with  the  Fatner 

all  things  necessary  to 
read  therein,  nor  may  be 
;d  of  any  man,  that  it 
ith,  or  be  thought  requi- 

the  name  of  the  holy 
canonical  books  of  the 
luthority  was  never  any 
;he  names  of  the  canoni- 

intrary  to  the  New ;  for, 
ent,  everlasting  life  is 
3  the  only  Mediator  be- 
l  and  man.  Wherefore 
that  the  old  fathers  did 
Although  the  law  given 
remonies  and  rites,  doth 
ivil  precepts  thereof  of 
nonwealth,  yet,  notwith- 
free  from  the  obedience 
ed  moral. 

e  following  of  Adam,  (as 
s  the  corruption  of  the 


METHODIST  "EPISCOPAL    CKURCH. 


119 


nature  of  every  man,  that  naturally  is  engendered  of  the  off- 
spring of  Adam,  whereby  man  is  very  far  gone  from  original 
righteousness,  and  of  his  own  nature  Inclined  to  evil,  and  that 
continually. 

"  8.  The  condition  of  man,  after  the  M\  of  Adam,  is  such, 
that  he  cannot  turn  and  prepare  himseli',  by  his  own  natural 
strength  and  works,  to  faith,  and  calling  upon  God ;  where- 
fore we  have  no  power  to  do  good  works,  pleasant  and  accept- 
able to  God,  without  the  grace  of  God  by  Christ  preventing 
us,  that  we  may  have  a  good  will,  and  working  with  us  when 
we  have  that  good  will. 

"9.  We  are  accounted  righteous  before  God,  only  for 
the  merit  of  our  Lord  and  Savior  Jesus  Christ  by  faith,  and 
not  for  our  own  works  or  deservings.  Wherefore,  that  we 
are  justified  by  faith  only,  is  a  most  wholesome  doctrine,  and 
very  full  of  comfort. 

"  10.  Although  good  works,  which  are  the  fruits  of  faith, 
and  follow  after  justification,  caimot  put  away  our  sins,  and 
endure  the  severity  of  God's  judgments,  yet  are  they  pleas- 
ing and  acceptable  to  God  in  Christ,  and  spring  out  of  a  true 
and  lively  faith,  insomuch  that  by  them  a  lively  faith  may 
be  as  evidently  known,  as  a  tree  is  discerned  by  its  fruit. 

"  11.  Voluntary  works,  being  over  and  above  God's  com- 
mandments, which  are  called  works  of  supererogation,  cannot 
be  taught  without  arrogam  y  and  impiety.  For  by  them  men 
do  declare  that  they  do  not  only  render  unto  God  as  much  aa 
they  are  bound  to  do,  but  they  do  more  for  his  sake  than  of 
bounden  duty  is  required ;  whereas  Christ  saith  plainly, 
'  When  ye  have  done  all  that  is  commanded  you,  say,  We 
are  unprofitable  servants.' 

"  12.  Not  every  sin  willingly  committed  after  justification, 
is  the  sin  against  the  Holy  Ghost,  and  unpardonable.  Where- 
fore, the  grant  of  repentance  is  not  to  be  denied  to  such  as 
fall  into  sin  after  justification ;  after  we  have  received  the 
Holy  Ghost,  we  may  depart  from  grace  given,  and  fall  into 
sin,  and,  by  the  grace  of  God,  rise  again,  and  amend  our  lives. 
And,  therefore,  they  are  to  be  condemned  who  say  they  cita 


rii 


V      J 


•-.i 


120 


METHODISTS,    OR   THE 


no  more  sin  as  long  as  they  live  here,  or  deny  the  place  of 
forgiveness  to  such  as  truly  repent. 

"  13.  The  visible  church  of  Christ  is  a  congregation  of 
faithful  men,  in  which  the  pure  word  of  God  is  preached,  and 
the  sacraments  duly  administered  according  to  Christ's  ordi- 
nance, in  all  those  things  that  of  necessity  arc  requisite  to 
the  same. 

"  14.  The  Romish  doctrine  concerning  purgatory,  pardon, 
worshipping  and  adoration  as  well  of  images  as  of  relics, 
and  also  invocation  of  saints,  is  a  fond  thing,  vainly  invented, 
and  grounded  upon  no  warrant  of  Scripture,  but  repugnant 
to  the  word  of  God. 

"  15.  It  is  a  thing  plainly  repugnant  to  the  word  of  God, 
and  the  custom  of  the  primitive  church,  to  have  public  nrayer 
in  the  church,  or  to  minister  the  sacraments,  in  a  tongue  not 
understood  by  the  people. 

"  16.  Sacraments  ordained  of  Christ  are  not  only  badges 
or  tokens  of  Christian  men's  profession,  but  rather  they  are 
certain  signs  of  grace,  and  God's  good-will  towards  us,  by 
the  which  he  doth  work  invisibly  in  us,  and  doth  not  only 
quicken,  but  also  strengthen  and  confirm,  our  faith  in  him. 

"  There  are  two  sacraments  ordained  of  Christ  our  Lord  in 
the  gospel ;  that  is  to  say,  baptism  and  the  supper  of  the  Lord. 

"Those  five  copimonly  called  sacraments  —  that  is  to 
say,  confirmation,  penance,  orders,  matrimony,  and  extreme 
unction  —  are  not  to  be  counted  for  sacraments  of  the  gospel,  ♦ 
being  such  as  have  partly  grown  out  of  the  corrupt  following 
of  the  apostles,  and  partly  are  fitates  of  life  allowed  in  the 
Scriptures,  but  yet  have  not  the  like  nature  of  baptism  and 
the  Lord's  supper,  because  they  have  not  any  visible  sign 
or  ceremony  ordained  of  God. 

"  The  sacraments  were  not  ordained  of  Christ  to  be  gazed 
upon,  or  to  be  carried  about,  but  that  .ve  should  duly  use 
them.  And  in  such  only  as  worthily  receive  the  same,  they 
have  a  wholesome  effect  or  operation ;  but  they  that  receive 
them  unworthily,  purchase  to  themselves  condemnation,  as 
StPaulsaith.   (1  Cor.  11:29.) 


r  deny  the  place  of 

?  a  congregation  of 
God  is  preached,  and 
ling  to  Christ's  ordi- 
sity  arc  requisite  to 

ig  purgatory,  pardon, 
images  as  of  relics, 
ling,  vainly  invented, 
pture,  but  repugnant 

to  the  word  of  God, 
to  have  public  nrayer 
ents,  in  a  tongue  not 

t  are  not  only  badges 
but  rather  they  are 
l-will  towards  us,  by 
1,  and  doth  not  only 
n,  our  faith  in  him. 
of  Christ  our  Lord  in 
le  supper  of  the  Lord. 
•amcnts  —  that  is  to 
trimony,  and  extreme 
■aments  of  t  he  gospel, 
the  corrupt  following 
of  life  allowed  in  the 
ature  of  baptism  and 
not  any  visible  sign 

of  Christ  to  be  gazed 
vve  should  duly  use 
ceive  the  same,  they 
Jut  they  that  receive 
es  condemnation,  as 


METHODIST    EPISCOPAL    CHURCH. 


121 


"  17.  Baptism  is  not  only  a  sign  of  profession,  and  mark  of 
difference,  whereby  Christians  are  distinguished  from  others 
that  are  not  baptized,  but  it  is  also  a  sign  of  regeneration,  or 
the  new  birtli.  The  baptism  of  young  children  is  to  be 
retained  in  the  church. 

"  18.  The  supper  of  the  Lord  is  not  only  a  sign  of  the  love 
that  Christians  ought  to  have  among  them.selves  one  to  another, 
bu»  rather  is  a  sacrament  of  our  redemption  by  Christ's  death ; 
insomuch  that  to  such  as  rightly,  worthily,  and  with  faith, 
receive  the  same,  the  bread  which  we  break  is  a  partaking  of 
the  body  of  Christ,  and  likewise  the  cup  of  blessing  is  a  par- 
taking of  the  blood  of  Christ. 

"  Transubstantiation,  or  the  change  of  the  substance  of 
bread  and  wine  in  the  supper  of  our  Lord,  cannot  be  proved  by 
Holy  Writ,  but  is  repugnant  to  the  plain  words  of  Scripture, 
overthroweth  the  nature  of  a  sacrament,  and  hath  given  occa- 
sion to  many  superstitions. 

"  The  body  of  Christ  is  given,  taken,  and  eaten,  in  the  sup- 
per, only  after  a  heavenly  and  scriptural  manner.  And  the 
means  whereby  the  body  of  Christ  is  received  and  eaten  in 
the  supper,  is  faith. 

"  The  sacrament  of  the  Lord's  supper  was  not  by  Christ's 
ordinance  reserved,  carried  about,  lifted  up,  or  worshipped. 
"  -i).  The  cup  of  the  Lord  is  not  to  be  denied  to  the  lay 
people  ;  for  both  the  parts  of  the  Lord's  supper,  by  Christ's 
ordinance  and  commandment,  ought  to  be  administered  to  all 
Christians  alike. 

"  29.  The  offering  of  Christ,  once  made,  is  that  perfect 
redemption,  propitiation,  and  satisfaction,  for  all  the  sins 
of  the  whole  world,  both  original  and  actual;  and  there  is 
none  other  satisfaction  for  sin  but  that  alone.  Wherefore 
the  sacrifice  of  masses,  in  the  which  it  is  commonly  said  that 
the  priest  doth  offer  Christ  for  the  quick  and  the  dead,  to 
have  remission  of  pain  or  guilt,  is  a  blasphemous  fable  and 
dangerous  deceit. 
"  21.  The  ministers  of  Christ  were  not  commanded  by  God's 
11 


--Tr^->*ir»''"r-»?'»rwrv«--f-«»K.  *,-.^,,pm^*-«ii-v-».,-r-«| 


122 


METHODISTS,    OR   THE 


r 


law  either  to  vow  the  estate  of  single  life,  or  to  abstract  from 
marriage ;  therefore  it  is  lawful  for  them,  as  for  all  other 
Christians,  to  marry  at  their  own  discretion,  as  they  shall 
judge  the  same  to  serve  best  to  godliness. 

"  22.  It  is  not  necessary  that  rites  and  ceremonies  should  in 
all  places  be  the  same,  or  exactly  alike ;  for  they  have  been 
always  different,  and  may  be  changed  according  to  the  diver- 
sity of  countries,  times,  and  men's  manners,  so  that  nothing 
be  ordained  against  God's  word.  Whosoever,  through  his 
private  judgment,  willingly  and  purposely  doth  openly  break 
the  rites  and  ceremonies  of  the  church  to  which  he  belongs, 
which  are  not  repugnant  to  the  word  of  God,  and  are  ordained 
and  approved  by  common  authority,  ought  to  be  rebuked 
openly,  that  others  may  fear  to  do  the  like,  as  one  that  offond- 
eth  against  the  common  order  of  the  church,  and  wcundeth 
the  consciences  of  weak  brethren. 

"  Every  particular  church  may  ordain,  change,  and  abolish, 
rites  and  ceremonies,  so  that  all  things  may  be  done  to  edi- 
fication. 

"  23.  The  president,  the  congress,  the  general  assemblies, 
the  governors,  and  the  councils  of  state,  as  the  delegates  of 
the  people,  are  the  rulers  of  the  United  States  of  America, 
according  to  the  division  of  power  made  to  them  by  the  Con- 
stitution of  the  United  States,  and  by  the  constitutions  of  their 
respective  states.  And  the  said  states  are  a  sovereign  and 
independent  nation,  and  ought  not  to  be  subject  to  any  for- 
eign jurisdictirn.* 

"  24.  The  riches  and  goods  of  Christians  are  not  common, 
as  touching  the  right,  title,  and  possession,  of  the  same,  as 

•  "  As  far  as  it  respects  civil  affairs,  we  believe  it  the  duty  ci' Chris- 
tians, and  csppcially  all  Christian  ministers,  to  be  subject  to  the 
supreme  authority  of  the  country  where  they  may  reside,  and  to  use 
all  laudable  means  to  enjoin  obedience  to  the  powers  that  be ;  and 
therefore  it  is  expected  that  all  our  preachers  and  people,  who  may 
be  under  the  British  nr  any  other  government,  will  behave  them- 
a^ves  u  peaceable  and  ordcily  «ubjecU." 


METHODIST    PROTESTANT    CHURCH. 


123 


,  or  to  abstract  from 
em,  as  for  all  other 
retion,  as  tliey  shall 
i. 

ceremonies  should  in 
;  for  they  have  been 
icording  to  the  diver- 
lers,  so  that  nothing 
Dsoever,  through  hia 
y  doth  openly  break 
a  which  he  belongs, 
rod,  and  are  ordained 
ught  to  be  rebuked 
le,  as  one  that  ofliind- 
lurch,  and  woundeth 

,  change,  and  abolish, 
may  be  done  to  edi- 

e  general  assemblies, 
as  the  delegates  of 
States  of  America, 
to  them  by  the  Con- 
constitutions  of  their 
are  a  sovereign  and 

I  subject  to  any  for- 

;ians  are  not  common, 
sion,  of  the  same,  as 

icve  It  the  duty  cfChris- 
I,  to  be  subject  to  the 
may  reside,  and  to  use 
lie  powers  that  be ;  and 
■s  and  people,  who  may 
aent,  will  behave  tbem- 


some  do  falsely  boast.  Notwithstanding  every  man  ought,  of 
8uch  things  as  he  possesseth,  liberally  to  give  alms  to  the 
poor,  according  to  his  ability. 

"  25.  As  we  confess  \^at  vain  and  rash  swearing  is  forbidden 
Christian  men  by  our  Lord  Jesus  Christ  and  James  his  apos- 
tle, so  we  judge  that  the  Christian  religion  doth  not  prohibit 
but  that  a  man  may  swear  when  the  magistrate  requireth,  in 
a  cause  of  faith  and  charity,  so  it  be  done  according  to  the 
prophet's  teaching,  in  justice,  judgment,  and  truth." 


METHODISTS, 

ou  , 

THE    METHODIST    PROTESTANT    CHURCH. 

The  Protestant  Methodists  adhere  to  the  Wesleyan  Meth- 
odist doctrines,  but  discard  certain  parts  of  the  discipline, 
particularly  those  concerning  episcopacy  and  the  manner  of 
constituting  the  general  conference.  They  seceded  from 
the  Methodist  Episcopal  Church  in  1830,  and  formed  a" con- 
stitution and  discipline  of  their  own. 

The  following  preamble  and  articles  precede  the  consti- 
tution :  — 

"  We,  the  representatives  of  the  associated  Methodist 
churches,  in  general  convention  assembled,  acknowledging 
the  Lord  Jesus  Christ  as  the  only  Head  of  the  church,  and 
the  word  of  God  as  the  sufficient  rule  of  faith  and  practice, 
in  all  things  pertaining  to  godliness,  and  being  fully  persua- 
ded that  the  representative  form  of  church  government  is  the 
most  scriptural,  best  suited  to  our  condition,  and  most  con- 
genial with  our  views  and  feelings  as  fellow-citizens  with  the 
saints,  and  of  the  household  of  God  ;  and  whereas,  a  written 
constitution,  establishing  the  form  of  government,  and  sscur- 
ing  to  the  ministers  and  members  of  the  church  their  rights 


.;-  ''T 


124 


METHODISTS. 


and  privileges,  is  the  best  safeguard  of  Christian  liberty  : 
We,  therefore,  trusting  in  the  protection  of  Almighty  God, 
and  acting  in  the  name  and  by  the  authority  of  our  constitu- 
ents, do  ordain  and  establish,  and  agree  to  be  governed  by, 
the  following  elementary  principles  and  constitution  :  — 

"  1.  A  Christian  church  is  a  society  of  believers  in  Jesus 
Christ,  and  is  a  divine  institution. 

"  2.  Christ  is  the  only  Head  of  the  church,  and  the  word 
of  God  the  only  rule  of  faith  and  conduct. 

"  3.  No  person  who  loves  the  Lord  Jesus  Christ,  and 
obeys  the  gospel  of  God  our  Savior,  ought  to  be  deprived  of 
church  membership. 

"  4.  Every  man  has  an  inalienable  right  to  private  judg- 
ment in  matters  of  religion,  and  an  equal  right  to  express 
his  opinion  in  any  way  which  will  not  violate  the  laws  of 
God,  or  the  rights  of  his  fellow-men. 

"5.  Church  trials  should  be  conducted  on  gospel  princi- 
ples only  ;  and  no  minister  or  member  should  be  excommu- 
nicated except  for  immorality,  the  propagation  of  unchristian 
doctrines,  or  for  the  neglect  of  duties  enjoined  by  the  word 
of  God. 

"  G.  The  pastoral  or  ministerial  office  and  duties  are  of 
divine  appointment,  and  all  ciders  in  the  church  of  God  are 
equal ;  but  ministers  iire  forbidden  to  be  lords  over  God's 
heritage,  or  to  have  dominion  over  the  faith  of  the  saints. 

"  7.  The  church  has  a  right  to  form  and  enforce  such 
rules\and  regulations  only  as  are  in  .accordance  with  the 
holj  Scriptures,  and  may  be  necessary  or  haye  a  tendency 
to  carry  into  effect  the  great  system  of  practical  Christianity. 

"  8.  Whatever  power  may  be  necessary  to  the  formation 
of  rules  and  regulations,  is  inherent  in  the  ministers  and 
members  of  the  church ;  but  so  much  of  that  power  may  be 
delegated,  from  time  to  time,  upon  a  plan  of  re\)resentation, 
as  they  may  judge  necessary  and  proper. 

"  9.  It  is  the  duty  of  all  ministers  and  members  of  the 
chui  ch,  to  maintain  godliness,  and  to  oppose  all  moral  evil. 

"  10.  It  is  obligatory  on  ministers  of  the  gospel  to  be 


f  Christian  liberty  : 
1  of  Almighty  God, 
)rity  of  our  constitu- 
te be  governed  by, 
constitution :  — 
)f  believers  in  Jesus 

lurch,  and  the  word 
t. 

Jesus  Christ,   and 
lit  to  be  deprived  of 

ght  to  private  judg- 
lal  right  to  express 
violate  the  laws  of 

id  on  gospel  princi- 
hould  be  excommu- 
[ation  of  unchristian 
ijoined  by  the  word 

e  and  duties  are  of 
church  of  God  are 
)e  lords  over  God's 
ith  of  the  saints. 
ti  and  enforce  such 
rcordance  with  the 
or  haye  a  tendency 
actical  Christianity. 
ry  to  the  formation 
I  the  ministers  and 
'  that  power  may  be 
n  of  re\)resentation, 

jid  members  of  tlie 
)ose  all  moral  evil. 
>f  the  gospel  to  be 


PROTESTANTS SABELMAN8. 


125 


faithful  in  the  discharge  of  their  pastoral  and  ministerial 
duties,  and  it  is  also  obligatory  on  the  members  to  esteem 
ministers  highly  for  their  works'  sake,  and  to  render  them  a 
righteous  compensation  for  their  labors. 

"11.  The  church  ought  to  secure  to  all  her  official  bodies 
the  necessary  authority  for  the  purposes  of  good  government ; 
but  she  has  no  right  to  create  any  distinct  or  independent 
sovereignties." 

We  omit  the  constitution,  as  the  preceding  elementary 
principles  sufficiently  develop  the  peculiarities  of  this 
denomination. 


PROTESTANTS. 

A  NAME  first  given,  in  Germany,  to  those  who  adhered  to 
the  doctrine  of  Luther ;  because,  in  1529,  they  protested 
against  a  decree  of  the  emperor  Charles  V.,  and  the  diet  of 
Spires,  declaring  that  they  appealed  to  a  general  council. 
The  same  name  has  also  been  given  to  the  Calvinists,  and 
is  now  become  a  common  denomination  for  all  sects  which 
differ  from  the  church  of  Rome. 


SABELLIANS. 

A  SECT,  in  the  third  century,  that  embraced  the  opinions  of 
Sabellius,  a  philosopher  of  Egypt,  who  openly  taught  that 
there  is  but  one  person  in  the  Godhead. 

The  Sabellians  maintained  that  the  Word  and  the  Holy 
Spirit  are  only  virtues,  emanations,  or  functions  of  the  Deity, 
and  held  that  he  who  is  in  heaven  is  the  Father  of  all  things; 
11  • 


126 


SANDKMANIANS. 


that  he  descended  into  the  Virgin,  became  a  child,  and  was 
bom  of  her  ns  a  Son ;  and  tliat,  liaving  accomplished  the 
mystery  of  our  salvation,  he  diffused  liiniself  on  the  apostles 
in  tongues  of  tire,  and  wiis  then  denominated  the  Holy  Ghost. 
This  they  explained  by  resembling  God  to  the  sun;  the  illu- 
minated virtue  or  quality  of  which  was  the  Word,  and  its 
warming  virtue  the  Holy  Spirit.  The  Word,  they  taught, 
was  darted,  like  a  divine  ray,  to  accomplish  the  work  of 
redemption ;  and  that,  being  re-nscended  to  heaven,  the  influ- 
ences of  the  Father  were  communicated  after  a  like  manner 
to  the  apostles. 


SAN  DEM  AN  I ANS. 

So  called  from  Mr.  Robert  Sandeman,  a  Scotchman,  who 
published  his  sentiments  in  17)7.  He  afterward.s  came  to 
America,  and  e.stablishcd  societies  at  Boston,  and  other  places 
in  New  England,  and  in  Nova  Scotia. 

This  sect  arose  in  Scotland  about  the  year  1728,  where  it 
is  distinguished  at  tiie  present  day  by  the  name  of  Glassites, 
after  its  founder,  Mr.  John  Glass,  a  minister  of  the  established 
church. 

The  Sandemanians  consider  that  faith  is  neither  more  nor 
less  than  a  simple  assent  to  the  divine  testimony  concerning 
Jesus  Christ,  delivered  for  the  offences  of  men,  and  raised 
again  for  their  justification,  as  recorded  in  the  New  Testa- 
ment. They  also  maintain  that  the  word  faith,  or  belief,  is 
constantly  used  by  the  apostles  to  signify  what  is  denoted  by 
it  in  common  discourse,  viz.,  a  persuasion  of  the  truth  of  any 
proposition,  and  that  there  is  no  difterence  between  believing 
any  common  testimony  and  believing  the  apostolic  testimony, 
except  that  which  results  frosn  the  testimony  itself,  and  the 
divine  authority  on  which  it  rests. 

They  differ  from  other  Christians  in  their  weekly  adminia 


6;->^-:>*^SBag*!e;iiow»s,j^^  -«r^^»i-'>^  MHiU^^jt^  - 


f 


le  a  child,  and  was 
I  accomplished  the 
<('lf  on  the  apostles 
ted  the  lIoUj  GhoAt. 
a  the  sun  ;  the  illu- 
thc  Word,  and  its 
Word,  they  taught, 
iplisii  the  work  of 
to  heaven,  the  influ- 
aftcr  a  like  manner 


a  Scotchman,  who 
afterwards  came  to 
on,  and  other  places 

(•ear  17"28,  where  it 

name  of  Glassites, 

er  of  the  established 

is  neither  more  nor 
istimony  concerning 

of  men,  and  raised 

in  the  New  Testa- 
J  faith,  or  belief,  is 

what  is  denoted  by 
ti  of  the  truth  of  any 
ie  between  believing 

apostolic  testimony, 
nony  itself,  and  the 

leir  weekly  adminia 


SANOKMAMANS. 


127 


tration  of  the  Lord's  supper ;  their  lovo-feasts,  of  which  every 
member  is  not  only  allowed,  but  required,  to  partake,  and 
which  consist  of  their  diiiiu)^  together  at  each  other's  houses 
in  the  interval  between  the  morning  and  afternoon  service ; 
their  kiss  of  charity,  used  on  this  occasion,  at  the  admission 
of  a  new  member,  and  at  other  times,  when  they  deem  it 
necessary  and  proper ;  their  weekly  collection,  belbre  the 
Lord's  supper,  for  the  support  of  the  poor,  and  defraying 
other  expenses ;  mutual  exhortation;  abstinence  from  blood 
and  things  strangled ;  washing  each  other's  feet,  when,  as  a 
deed  of  mercy,  it  might  bo  an  expression  of  love,  the  precept 
concerning  which,  as  well  as  ether  precepts,  they  understand 
literally ;  community  of  goods,  so  far  as  that  every  one  is  to 
consider  all  that  he  hius  in  his  possession  and  power  liable  to 
the  calls  of  the  poor  and  the  church;  and  the  unlawfulness 
of  laying  up  treasures  upon  earth,  by  setting  them  apart  for 
any  distant,  future,  or  uncertain  use.  They  allow  of  public 
and  private  diversions,  so  far  as  they  are  not  connected  with 
circumstances  really  sinful ;  but,  apprehending  a  lot  to  be 
sacred,  disapprove  of  lotteries,  playing  at  cards,  dice,  &.c. 

They  maintain  a  plurality  of  elders,  pastors,  or  bishops,  in 
each  church,  and  the  necessity  of  the  presence  of  two  elders 
in  every  act  of  discipline,  and  at  the  .administration  of  the 
Lord's  supper. 

In  the  choice  of  these  elders,  want  of  learning  and  en- 
gagement in  trade  are  no  sufficient  objections,  if  qualified 
according  to  the  instructions  given  to  Timothy  and  Titus ; 
but  second  marriages  disqualify  for  the  office;  and  they  are 
ordained  by  prayer  and  fasting,  imposition  of  hands,  and 
giving  the  right  hand  of  fellowship. 

In  their  discipline  they  are  strict  and  severe,  and  think 
themselves  obliged  to  separate  from  communion  and  worship 
of  all  such  religious  societies  as  appear  to  them  not  to  profess 
the  simple  truth  for  their  only  ground  of  hope,  and  who  do 
not  walk  in  obedience  to  it.  (See  John  13:  14,  15;  16:  13. 
Acts  6 :  7.  Rom.  3 :  27 ;  4  :  4,  5  ;  16 :  13.  1  Cor.  16 :  29. 
2  Cor.  4 :  13.     1  Pet.  1 :  22.) 


"»"H"Mi'»<i -JH'-*--! 


U8 


ANTINOMIANS. 


ANTINOMIANS. 

As  we  elsewhere  give  the  sentiincnta  of  the  ancient  Bere- 
ans,  Pflagianf,  and  SahtUiam,  it  is  proper  to  notice  those 
of  Agricola,  an  eminent  doctor  in  the  Lutlieran  church,  who 
flourished  about  the  middle  of  the  sixteenth  century.  The 
word  Antinomian  is  derived  from  two  Greek  words,  signify- 
ing against  law. 

It  will  be  observed  that  the  above  names  are  used  to  denote 
sentiments  or  opinions,  rather  than  sects  '>r  denominations. 

The  principal  doctrines  of  the  Antinoi  ians,  together  with 
a  short  specimen  of  the  arguments  made  use  of  in  their  d^ 
fence,  are  comprehended  in  the  following  summary :  — 


"  1.  That  the  law  ought  not  to  be  proposed  to  the  people 
as  a  rule  of  manners,  nor  used  in  the  church  as  a  means  of 
instruction ;  and  that  the  gospel  alone  is  to  be  inculcated 
and  explained,  both  in  the  churches  and  in  the  schools  of 
learning. 

"  For  the  Scriptures  declare  that  Christ  is  not  the  law- 
giver; as  it  is  said,  'The  law  was  given  by  Moses;  but 
grace  and  truth  came  by  Jesus  Christ.'  Therefore  the  min- 
isters of  the  gospd  ought  not  to  teach  the  law.  Christians 
are  not  ruled  by  the  law,  but  by  the  spirit  of  'efjeneration ; 
according  ns  it  is  said,  '  Ye  are  not  under  the  1.  v ,  but  under 
grace.'  Therefore  the  law  ought  not  to  lie  taught  in  the 
church  of  Christ. 

"2.  That  the  justification  of  sinners  is  an  immanent  and 
eternal  act  of  God,  not  only  preceding  all  acts  of  sin,  but  the 
existence  of  the  sinner  himself 

"  For  nothing  new  can  arise  in  God;  on  which  account,  he 
calls  things  that  are  not,  as  though  they  were ;  and  the  apos- 
tle saith,  '  Who  hath  blessed  us  with  all  spiritual  blessings 
in  heavenly  places,  in  Christ  Jesus,  before  the  foundation  of 
the  world.'  Besides,  Christ  was  set  up  from  everlasting,  not 
only  as  the  Head  of  the  church,  but  as  the  surety  of  his 


■fflWWtii   iijl       MiPli 


ancient  i}fr«- 
»  notice  those 
II  church,  who 
;enturv.  The 
ivords,  signify- 

used  to  denote 
nominations. 
,  together  with 
pf  in  their  de- 
nary :  — 

to  the  people 
as  a  means  of 
be  inculcated 
the  schools  of 

?  not  the  law- 
y  Moses;  but 
efore  the  min- 
w.     Christians 

TCfjeneration ; 
I.  V  ,  but  under 

taught  in  the 

immanent  and 
of  sin,  but  the 

ch  account,  he 
and  the  apos- 

itual  blessings 
foundation  of 

iverlasting,  not 
surety  of  his 


ANTINOMUNS.  '  129 

people;  by  virtue  of  which  cngagcnifnt,  tiie  Father  decreed 
never  to  impute  unto  thctii  their  Hins.     (See  2  Cor.  5 :  19.) 

*'  '<i.  Tliut  justification  by  fiiith  is  no  more  than  a  mani- 
festation to  us  of  what  was  done  before  we  had  a  being. 

"  For  it  is  thus  expressed,  in  Ilcb.  11:1;  '  Now,  faith  it 
the  substance  of  tilings  hoped  for,  the  evidence  of  things  not 
seen.'  We  are  justified  only  by  Christ;  but  by  faith  we 
perceive  it,  and  by  faitli  rejoice  in  it,  as  we  apprelicud  it  to 
be  our  own. 

"  4.  That  men  ought  not  to  doubt  of  their  faith,  nor 
question  whether  they  believe  ia  Christ. 

"  For  we  are  coinniandeil  to  '  draw  near  in  full  assurance 
of  faith.'  (Heb.  10  :  22.)  '  He  that  believeth  on  the  Son  of 
God,  hath  the  witness  in  himself,'  {■*  Jolm  5:  10;)  i.  e.,  ho 
has  as  much  evidence  as  can  be  de.xired. 

"  5.  That  God  sees  no  sin  in  believers ;  and  they  are  not 
bound  to  confess  sin,  mourn  for  it,  or  pray  that  it  may  be 
forgiven. 

"For  God  ha.s  declared,  (Heb.  10:  17,)  '  Their  sins  and 
iniquities  I  will  remember  no  more.'  And  in  Jer.  51) :  20, 
'  In  those  days,  and  in  that  time,  saith  tlio  Lord,  the  iniquity 
of  Israel  shall  be  sought  for,  and  there  shall  be  none ;  and 
the  sins  of  Judah,  and  they  shall  not  be  found;  for  I  will 
pardon  'hem  whom  I  reserve.' 

"  (J.  That  God  is  r/ot  angry  with  the  elect,  nor  doth  he 
punish  them  for  their  sins. 

"  For  Christ  lia.s  made  ample  satisfaction  for  their  sins.  See 
Isaiah  5;) :  5,  '  He  was  wounded  for  our  transgressions,  he 
was  bruised  for  our  iniquities,'  &,c.  And  to  inflict  punish- 
ment  once  upon  the  surety,  and  again  upon  the  believer,  is 
contrary  to  the  justice  of  God,  as  well  as  derogatory  to  the 
satisfaction  of  Christ. 

"  7.  That  by  God's  laying  our  iniquities  upon  Christ,  he 
became  as  completely  sinful  as  we,  and  we  as  completely 
righteous  as  Christ. 

"  For  Christ  represents  our  persons  to  the  Father ;  and  we 
represent  the  person  of  Christ  to  him.     The  loveliness  of 


130 


PELAOIAMS. 


Chrint  h  trnnsferred  to  us.  On  the  other  hand,  all  that  is 
hateful  in  our  nature  is  put  upon  Christ,  who  was  forsaken 
by  the  Father  for  a  time.  See  2  Cor.  r> ;  21,  •  He  was  made 
sin  for  u.H,  who  knew  no  sin;  that  we  njight  be  made  the 
righteousness  of  God  in  him.' 

"8.  That  i)e!ievers  need  not  fear  either  their  own  sins 
or  the  sins  of  others,  since  neither  can  do  them  any  injury. 

•'  See  Rom,  8 :  IW,  :J4,  '  Who  shall  lay  any  thing  to  the 
charge  of  God's  elect  T '  &,c.  The  apo.stle  does  not  say  that 
they  never  tran.sgress,  but  triumphs  iti  the  thc»ught  that  no 
curse  can  be  executed  against  them. 

"  9.  That  the  new  covenant  is  not  made  propevly  with  us, 
but  with  Christ  for  us ;  and  that  this  covenant  is  all  of  it  a 
promise,  having  no  conditions  for  us  to  perform ;  for  faith, 
repentance,  and  obedience,  are  not  conditions  on  our  part, 
but  Christ's;  and  he  repented,  believed,  and  obeyed  for  us. 

"  For  the  covenant  is  so  expressed,  that  the  performance 
lies  upon  the  Deity  himself.  '  For  this  is  the  covenant  that  I 
will  make  with  the  house  of  Israel,  after  those  days,  saith  the 
Lord ;  I  will  put  my  laws  into  their  mind,  and  write  them  in 
their  hearts ;  and  I  will  be  to  them  a  God,  and  they  shall  be 
to  me  a  people.'     Heb.  8:10. 

"  10.  That  sanctification  is  not  a  proper  evidence  of  justi- 
fication. 

"  For  those  who  endeavor  to  evidence  their  justification  by 
their  sanctification,  are  looking  to  their  own  attainments,  and 
not  to  Christ's  righteousness,  lor  hopes  of  salvation." 


PELAGIANS. 

A  DENOMINATION  which  arose  in  the  fifth  century,  so 
called  from  Pelagius,  a  monk,  who  looked  upon  the  doctrines 
which  were  commonly  received,  concerning  the  original 
corruption  of  human  nature,  and  the  necessity  of  divine  grace 


"'&S%-!^  " 


hnrid,  all  that  in 
fio  was  fomaken 
,  '  He  was  iiuido 
ht  be  made  the 

their  own  aim 
pm  any  injury, 
ny  thing  to  the 
locH  not  nay  that 
thought  that  no 

>r(ipe'ly  with  U8, 
nt  iit  all  of  it  a 
form ;  for  faith, 
ns  on  our  part, 
obeyed  for  us. 
he  performance 
covenant  that  I 
s  days,  saith  the 
d  write  them  in 
id  they  shall  be 

vidence  of  justi- 

■  justification  by 
ittainments,  and 
'ation." 


Ih  century,  so 
in  the  doctrines 
g  the  original 
of  divine  grace 


riUB'AOAJIITEI. 


131 


to  enli{,hten  the  undcrstandinif  and  purify  the  he:  -  t^reju- 

dicial  to  the  progre;)!*  of  holiiie^^s  und  virtut;,  and  tending  to 
cstat)lish  miinkiricl  in  a  prosuniptuouM  and  futui  Hccurity.  He 
maintained  tin;  following  doitrini-s  :  — 

"  1.  That  the  (tins  of  our  fir  parents  were  imputed  to  thetn 
only,  and  not  to  their  posterity  ;  and  that  we  derive  no  cor- 
ruption from  their  fall,  but  are  born  as  pure  and  iin<tpotted 
as  Adam  came  out  of  the  forming  hand  of  his  Creator. 

"  ii.  That  mankind,  therefore,  are  capable  of  repentance 
and  amendment,  and  of  arriving  to  the  highest  degrees  of 
piety  and  virtue,  by  the  \ise  of  their  natural  faculties  and 
powers.  That,  indeed,  external  grace  is  necessary  to  excite 
their  endeavors,  but  that  they  have  no  need  of  the  internal 
succors  of  the  divine  Spirit. 

"  i).  That  Adam  was,  by  nature,  mortal,  and,  whether  he 
had  sinned  or  not,  wouhl  certainly  have  died. 

"  4.  That  the  grace  of  God  is  given  in  proportion  to  our 
merits. 

"  r>.  That  mankind  may  arrive  at  a  state  of  perfection  in 
this  life. 

"  0.  That  the  law  qualified  men  for  the  kingdom  of  heaveiif 
and  was  founded  upon  equal  promises  with  the  gospel." 


PRE-ADAMITES. 

This  denomination  began  about  the  middle  of  the  sixteenth 
century.  Their  principal  tenet  is,  that  th/re  must  have  been 
men  before  Adam.  One  prtxif  of  this  they  bring  from  Rom. 
5 :  12, 13,  14.  The  apostle  says,  "  <S'//i  was  in  the  world  till 
the  law;  "  meaning  the  law  given  to  Adam.  But  sin,  it  is 
evident,  was  not  imputed,  though  it  might  have  been  commit- 
ted, till  the  time  of  the  pretended  fir&t  man.  '*  For  sia  is  not 
impiUed  when  there  ii  no  kuo." 


133 


PREDESTINARIANS ORTHODOX    CREEDS. 


The  election  of  the  Jews,  they  say,  is  a  consequence  of  the 
same  system.  It  began  at  Adam,  who  is  called  their  father 
or  founder.  God  is  also  their  Father,  having  espoused  the 
Judaical  church.  The  Gentiles  arc  only  adopted  children, 
as  being  Pre-Adamites.  Men  (or  Gentiles)  are  said  to  be 
made  by  the  word  of  God.  (Gen.  1 :  20,27.)  Adam,  the 
founder  of  the  Jewish  nation,  wliose  history  alone  Moses 
wrote,  is  introduced  in  the  second  chapter,  as  the  workman- 
ship of  God's  own  hands,  and  a.s  created  apart  from  other  men. 

They  argue  thus  : —Cain,  having  killed  his  brother  Abel, 
was  afraid  of  being  killed  himself  By  whom  ?  He  married 
—  yet  Adam  had  then  no  daughter.  What  wife  could  he 
get  ?  He  built  a  town  —  what  architect.-,  masons,  carpen- 
ters, and  workmen,  did  he  employ  ?  The  answer  to  all  these 
questions  is  in  one  word  —  Pre-Adamites. 

This  reasoning  is  opposed  by  sundry  texts  of  Scripture. 
(See  Gen.  1  :  26 ;  2:7;  3  :  20.  Mark  10:6.  1  Cor  15  • 
45,  47.) 


PREDESTINARIANS 

Are  those  who  believe  that  God,  for  his  own  glory,  hath 
foreordained  whatsoever  comes  to  pass.  (See  Matt.  25  :  34. 
Rom.  8  :  29,  30.  Eph.  1 :  3,  G,  11.  2  Tim.  1:9.  2  Thess. 
11  :  13.  1  Pet.  1:1,2.  John  6  :  37  ;  17  :  2—24.  Rev. 
13 :  8  ;  17  :  8.  Dan.  4  :  35.  1  Thess.  5  :  19.  Matt.  11  : 
26.     Exod.  4 :  21.     Prov.  16  :  4.     Acts  13 :  48.) 


ORTHODOX   CREEDS. 

Orthodoxy  literally  signifies  correct  opinions.  The  word 
is  generally  u.«ed  to  denote  those  who  are  attached  to  the 
Trinitarian  scheme  of  Christian  doctrine. 


)X    CREEDS. 

I  consequence  of  the 
is  called  their  father 
having  espoused  the 
y  adopted  children, 
ilcs)  are  said  to  be 
JG,27.)  Adam,  the 
liistory  alone  Moses 
er,  as  the  workman- 
part  from  other  men. 
2d  his  brother  Abel, 
horn  ?  He  married 
I'V'hat  wife  could  he 
It.',  masons,  carpen- 
e  answer  to  all  these 

3. 

texts  of  Scripture. 
10:6.     1  Cor.  15  : 


S 

his  own  glory,  hath 
(See  Matt.  25  :  34. 
im.  1:9.  2  Thesa. 
17:2—24.  Rev. 
5:  19.  Matt.  11: 
13:48.) 


►S. 

nnions.     The  word 
re  attaclied  to  the 


*"B!yi;  *^'iM  )«>>*».'  • 


ORTHODOX  CREEDS. 


133 


The  following  article  is  found  in  the  "  Spirit  of  the  Pil- 
grims,"  vol.  v.  No.  1 ,  and  is  .supposed  to  have  been  written 
by  the  late  Rev.  Benja.min  B.  Wisner,  D.  D.,  pastor  of  the 
Old  South  church,  Boston. 

The  following  summary  contains  the  more  material  parts 
of  the  Orthodox  liiith.  Those  who  embrace  this  .system 
believe,  — 

"  That,  since  the  fall  of  Adam,  men  are,  in  their  natural 
state,  altogether  destitute  of  true  holiness,  and  entirely  de- 
praved. 

"  That  men,  though  thus  depraved,  are  justly  required  to 
love  God  with  all  the  heart,  and  justly  punishable  for  disobe- 
dience;  or,  in  other  words,  they  are  complete  moral  agents, 
proper  subjects  of  moral  government,  and  truly  accountable 
to  God  for  their  actions. 

"  That  in  the  unspeakable  wisdom  and  love  of  God  was 
disclosed  a  plan  of  redemption  for  sinful  men. 

"  That,  in  the  development  of  this  plan,  God  saw  fit  to 
reveal  so  much  concerning  the  nature  and  the  mode  of  the 
divine  existence,  as  that  he  is  manifested  to  his  creatures  as 
the  Father,  the  Son,  and  the  Holy  Ghost;  and  that  these 
three,  each  partaking  of  all  the  attributes  of  the  Deity,  and 
being  entitled  to  receive  divine  worship  and  adoration,  are 
the  one  living  and  true  God. 

"  That  the  Son  of  God,  laying  aside  the  glory  which  he 
had  with  the  Father  from  everlasting,  came  down  from 
heaven,  took  upon  himself  man's  nature,  and  by  his  humilia- 
tion, suffe.ings,  and  death,  made  an  atonement  for  the  sins 
of  the  world. 

"  That,  in  consequence  of  this  atonement,  the  offer  of  par- 
don and  eternal  life  was  freely  made  to  all ;  so  that  those 
who  truly  repent  of  sin,  and  believe  in  the  Lord  Jesus  Christ, 
will  be  saved. 

"  That  men  are  naturally  so  averse  to  God  and  holiness, 
that,  if  left  to  themselves,  they  reject  the  offers  of  salvation, 
and  neither  repent  of  sin  nor  truly  believe  in  a  Savior. 
12 


134 


ORTHODOX    CRCEDS. 


"  Tliat  God,  being  moved  with  infinite  love  and  compas- 
sion, sends  forth  the  Holy  Spirit,  according  to  his  sovereign 
pleasure,  by  whose  beneficent  energy  an  innumerable  multi- 
tude of  the  human  family  arc  renew'ed,  sanctified,  and  pre- 
pared for  heaven;  wliile  others  are  suffered  to  pursue  the 
course  which  they  have  freely  chosen,  and  in  which  tiiey 
obstinately  persevere  till  the  day  of  salvation  is  past. 

"  That  God,  in  his  providential  dispensations,  in  the 
bestowment  of  his  saving  mercy,  and  in  his  universal  govern- 
ment, exhibits  his  adorable  perfections,  in  such  a  manner 
as  will  call  forth  the  admiration  and  love  of  all  holy  beings 
forever. 

"  That  believers  are  justified  by  faith,  through  the  efficacy 
of  the  atonement,  so  that  all  claims  of  human  merit,  and  all 
grounds  of  boasting,  Jire  forever  excluded. 

"  That  the  law  of  God  is  perpetually  binding  upon  all 
moral  beings,  and  upon  believers  not  less  than  other  men,  as 
a  rule  of  life;  and  that  no  repentance  is  genuine  unless  it 
bring  forth  fruits  meet  for  repentance,  and  no  faith  is  saving 
unless  it  produce  good  works. 

"  That  those  who  have  been  renewed  by  the  Spirit  will  be 
preserved  by  the  power  of  God,  and  advanced  in  holiness 
unto  final  salvation.     And, 

"  That  Christ,  as  the  great  King  of  the  univer.se,  the  Lord 
and  Proprietor  of  created  beings,  will  judge  the  world  at  the 
last  day,  when  the  righteous  will  be  received  to  life  eternal, 
and  the  wicked  will  be  consigned  to  endless  punishment." 

«'  Since  the  reformation  from  Popery,  those  who  profess  to 
admit  these  doctrines,  and  others  necessarily  connected  with 
them,  and  forming  a  part  of  the  same  system,  have  been 
denominated  Orthodox,  while  to  those  who  openly  reject 
them,  or  any  considerable  part  of  them,  this  appellation  has 
been  denied. 

"  It  is  not  to  be  inferred,  however,  that  the  Orthodox  have 
been,  or  are,  entirely  unanimous  on  the  subject  of  religion. 
lu  mattas  cc»apuatively  uaessential,  and  in  their  modes  of 


lt»Hl«iiMi>»fl>i|»iii<i]l»ii»-.nLl 


•mmuB'^m 


.[jn-itge^  T-.g^flBiB" 


love  and  compas' 
to  his  sovereign 
numerable  multi- 
ictiiied,  and  pre- 
;d  to  pursue  the 
d  in  which  tliey 
I  is  past. 

nsiitions,   in  the 

universal  govern- 

such  a  manner 

f  all  holy  beings 

ough  the  efficacy 
in  merit,  and  all 

binding  upon  all 
an  other  men,  as 
;enuine  unless  it 
10  faith  is  saving 

the  Spirit  will  be 
need  in  holiness 

niverse,  the  Lord 
I  the  world  at  the 
ed  to  life  eternal, 
5  punishment." 

se  who  profess  to 
y  connected  with 
stem,  have  been 
ho  openly  reject 
is  appellation  has 

le  Orthodox  have 
bject  of  religion. 
n  their  modes  of 


.*    ' 


ORTHODOX    CREED3. 


135 


Stating,  explaining,  and  establishing  essential  truths,  there 
has  always  been  more  or  less  a  diversity.  Thus  persons 
may  disagree  as  to  the  form  of  church  government,  or  as  to 
the  mode  of  administering  ordinances,  and  yet  have  an  equal 
claim  to  be  entitled  Orthodox.  Or  persons  may  disagree  in 
their  interpretation  of  particular  passages  of  Scripture,  and 
as  to  the  manner  in  which  these  bear  on  the  doctrines  of 
religion,  without  forfeiting  their  title  to  the  some  honorable 
appellation.  For  instance,  one  person  may  regard  a  particu- 
lar passage  as  proof  conclusive  of  the  divinity  of  Christ, 
while  another  may  be  in  doubt  respecting  it,  or  may  apply  it 
differently,  and  yet  both  be  firm  believers  in  the  divinity  of 
Christ.  Many  passages  which  the  old  writers  quoted  as  proof- 
texts,  have,  in  the  progress  of  critical  science,  been  differently 
interpreted  ;  and  yet  the  evidence  in  support  of  the  Orthodox 
system,  so  far  from  being  weakened  in  this  way,  has  been 
constantly  gaining  strength. 

"  Again  :  persons  may  disagree,  to  a  certain  extent,  at  least, 
in  their  statements  and  explanations  of  the  most  essential 
doctrines,  and  yet  be  properly  and  equally  Orthodox.  In 
illustration  of  this  remark,  several  examples  will  be  given. 

"  All  Orthodox  Christians  believe  in  the  full  inspiration  of 
the  sacred  Scriptures  ;  or  that  the  holy  men,  through  whose 
instrumentality  the  world  originally  received  these  Scriptures, 
spake  and  wrote  "  as  they  were  moved  by  the  Holy  Ghost." 
They  believe  in  this  as  a  fact  of  the  utmost  importance. 
But  there  have  been  various  modes  of  stating,  explaining,  and 
illustrating  this  fact.  Some,  for  instance,  have  spoken  of 
two  or  three  kinds  of  inspiration ;  others  have  insisted  that 
there  can  be  but  one  kind ;  while  others  have  thought  it  bet- 
ter to  state  the  subject  in  general  terms,  without  attempting 
very  minutely  to  define  or  explain  them. 

"  All  Orthodox  Christians  believe  in  the  doctrine  of  the 
Trinity,  or  that  the  one  God  exists  in  a  threefold  distinction, 
commonly  called  persons,  — the  Father,  the  Son,  and  the 
Holy  Ghost.  T^ey  believe  this  as  a  revealed  fact,  and  as  an 
essential  part  of  the  Christian  doctrine.     But  how  differently 


V  i 

Hi 


If 


I' 


Mi 

J. 

'A 


136 


OnXHODOX    CREEDS. 


has  this  fact  been  stated  by  different  individuals!  What 
different  explanations  have  been  put  upon  it !  While  not  a 
few  have  preferred  to  leave  the  subject  —  as  God  seems  to 
have  left  it —  altogether  unexplained. 

"All  Orthodox  Christians  believe  in  the  universality  of  God's 
eternal  purposes,  in  the  certainty  of  their  execution,  .lud  that 
they  are  so  executed  as  not  to  obstruct  or  impair  the  free 
agency  of  man.  But  re.specting  the  manner  of  God's  exccu- 
ting  his  purposes,  —  whether  by  the  instrumentality  of  mo- 
tives,  or  by  a  direct  efficiency,  —  per.sons  having  equal  claims 
to  the  appellation  of  Orthodox,  have  not  been  agreed. 

"  All  the  Orthodox  believe  in  the  natural  and  entire  depravi- 
tyof  man;  or  that,  in  consequence  of  the  sin  of  his  first  pro- 
genitors, and  previous  to  regeneration,  every  thing  within 
him,  going  to  constitute  moral  character,  is  sinful.  But  how 
many  theories  have  been  framed  to  account  for  the  connec- 
tion of  our  sin  with  that  of  Adam  !  And  how  many  expla- 
nations have  been  put  upon  the  doctrine  of  entire  depravity  ! 
Some  have  made  this  depravity  to  extend  to  all  the  powers 
of  the  soul ;  others  have  restricted  it  to  our  voluntary  exer- 
cises  and  actions ;  while  others  have  confined  it  chiefly  to  a 
moral  taste,  disposition,  or  instinct,  which  is  regarded  as 
back  of  our  voluntary  exercises,  a.id  the  source  of  them. 

"  All  the  Orthodox  believe  in  the  doctrine  of  atonement ; 
but  all  do  not  state  or  explain  this  important  doctrine  .nfter 
the  same  manner.  Some  suppose  the  atonement  of  Christ  to 
consist  wholly  in  his  obedience,  others  wholly  in  his  suffer- 
ings, and  others  in  both  his  obedience  and  sulferinus.  Some 
hold  that  Christ  suffered  the  penalty  of  the  law  for  sinners, 
and  others  that  he  only  opened  a  way  in  which,  on  condition 
of  repentance,  this  penalty  may  be  rentitted.  Some  think 
the  atonement  made  only  for  the  elect,  while  others  regard  it 
as  the  propitiation  for  the  .sins  of  the  whole  world. 

"  The  doctrine  of  instantaneous  regeneration  by  the  special 
operations  of  the  Holy  Spirit,  is  believed  by  all  who  have 
any  claim  to  be  called  Orthodox  But  this  doctrine,  like  the 
others  mentioned,  is  variously  stated  and  explained.     Some 


y!»itu 


ORTHODOX  CREEDS. 


137 


viduals !  What 
!  While  not  a 
i  God  seems  to 

i^ersality  of  God's 
:cution,  .iiul  that 

impair  the  free 
of  God's  execu- 
nentality  of  mo- 
iiig  ecjual  claims 
I  agreed. 
d  entire  depravi- 

of  his  first  pro- 
;ry  thing  within 
iinful.     But  iiow 

for  the  connec- 
low  many  expla- 
ntire  depravity  ! 
a  all  the  powers 

voluntary  exer- 
d  it  chielly  to  a 

is  regarded  as 
ce  of  them. 
;  of  atonement; 
It  doctrine  after 
ent  of  Christ  to 
y  in  his  suflTer- 
ilFering--.  Some 
aw  for  sinners, 
h,  on  contUtion 
1.  Some  think 
others  regard  it 
orld. 

n  by  tJie  special 
y  all  who  have 
jctrine,  like  the 
)lained.     Some 


consider  man  as  entirely  active  in  regeneration,  others  as 
entirely  passive,  and  otiiers  as  not  entirely  the  one  or  the 
other.  Some  believe  there  is  a  holy  principle  implanted  in 
regeneration,  which  ever  afterwards  remains  in  the  heart  of 
the  subject,  while  others  believe  the  change  to  consist  in  the 
commencement  of  holy  exercises,  which  may  be  subsequent- 
•y  interrupted,  though  not  finally  lost.  As  to  the  manner  in 
which  the  Spirit  operates  in  regeneration,  there  is  also  a 
difference  of  opinion ;  some  holding  that  he  chancres  the 
heart  by  a  direct  efficiency,  and  others  that  this  is  d°one  by 
the  more  powerfnl  presentation  and  impression  of  motives. 

"Another  doctrine  of  the  Orthodox  system  is,  that  of  justi- 
fication by  faith  in  Christ.  But  this,  also,  has  been  different- 
ly stated  and  explained.  Some  think  the  believer  justified 
by  Christ's  righteousness,  others  by  the  influence  of  his  suf- 
ferings  and  death,  and  others  by  the  joint  efficacy  of  both  his 
obedience  and  sufferings.  Some  believe  justification  to  be 
the  same  as  forgiveness,  while  others  regard  it  as  implyin<r 
not  only  forgiveness,  but  also  a  title  to  eternal  life. 

«'  It  is  evident,  from  the  examples  here  given,  that,  although 
Orthodoxy  denotes  a  general  system  of  important  doctrines 
or  facts  on  the  subject  of  religion,  it  is  not  to  be  inferred 
either  by  friendr,  or  foes,  that  Orthodox  Christians  are  tied 
up  to   precisely  the  same  views  of  subjects,  or  that  there 
exists  no  diversity  of  sentiment  among  them.     There  is,  and 
always  has  been,  a  diversity  of  sentiment,  in  regard  not' only 
to  modes  and  forms,  but  to  the  statement,  proofs,  and  expla- 
nations, of  the  most  important  doctrines.     Some  of  them,  to 
be  sure,  are  little  more  than  verbal ;  but  others  are  real,  are 
fitted  to  excite  interest,  and  are  entitled  to  very  serious  con- 
sideration.    Still,  as  they  are  all  held  in  avowed  consistency 
with  that  great  series  of  facts  which  go  to  constitute  the 
Orthodox  system,  they  should  not  be  regarded  as  placing 
their  advocates  beyond  thf    roper  limits  of  Orthodoxy.   They 
constitute  a  wide  field  of  important  discussion,  over  which 
those  who  agree  in  holding  the  Head,  —  in  holding  the  great 
doctrines  of  redemption  by  the  blood  of  Christ,  and  of  sane 
13* 


138 


ANDOVER  ORTHODOX  CREED. 


tificatiun  by  the  Holy  Spirit,  —  may  freely  and  fraternally 
traverse.  Modes  and  forms,  the  interpretation  of  passages, 
and  explanations  of  particular  doctrines,  (so  lon^r  as  essentifJ 
doctrines  are  not  discarded,)  may  be  discussed  without  the 
interruption  of  brotherly  affection,  and  without  the  imputation 
and  reproach  of  heresy.  One  person  may  hold  that  all 
Scripture  is  given  by  the  inspiration  of  suggistioti^ ;  and 
another  that,  while  some  parts  are  the  fruit  of  immediate 
suggestion,  others  may  more  properly  be  attributed  to  the 
inspiration  of  superintendence ;  and  neither  should  charge 
the  other  with  denying  the  inspiration  of  the  Scriptures,  or 
with  being  a  heretic,  or  an  infidel.  One  person  may  insist 
that  the  passage  in  1  John  ."> :  7,  is  authentic  Scripture,  and 
strong  proof  of  the  doctrine  of  the  Trinity  ;  and  another  may 
doubt  this,  or  deny  it  altogether ;  and  neither  should  be 
charged  with  irvtentionully  corrupting  the  Scriptures,  or  with 
being  a  Unitarian,  (me  person  may  hold  that  God  executes 
his  immutable  and  eternal  decrees  by  a  direct  efficiency,  and 
another  that  he  does  it  by  the  intervention  of  motives,  and 
yet  one  be  no  more  an  Arminian  than  the  other." 


ANDOVER  ORTHODOX  CREED. 

EvERr  person  appointed  or  elected  a  professor  in  the  The- 
ological Institution  at  Andover,  in  the  state  of  Massachusetts, 
shall,  on  the  day  of  his  inauguration  intti  office,  publicly  make 
and  subscribe  the  following  Cref.d  and  Dp.clar.\tion  :  — 

CREED. 

"  I  believe  tliat  there  is  one,  and  but  one,  living  and  true 
God  ;  that  the  word  of  God.  contained  in  the  Scriptures  of 
the  Old  and  New  Testament,  is  the  only  perfect  rule  of  faith 
and  practice ;  that,  agreeably  to  those  Scriptures,  God  is  a 
Spirit,  infinite,  eternal,  and  unchangeable,  in  his  being,  wis- 
dom, power,  holiness,  justice,  goodness,  and  truth ;  that  in 
the  Godhead  are  three  Persons,  the  Father,  the  Son,  and 


.    •  L-  .-.-.■Wiir;' 

mill  iMiiliiiiiii  HP 


ind  fraternally 
n  of  passages, 
ing  as  essentitJ 
>d  without  the 
the  imputation 
r  hohl  that  all 
ggfstion ;    and 

of  immediate 
;ributed  to  the 
should  charge 

Scriptures,  or 
son  may  insist 
Scripture,  and 
id  another  may 
her  should  be 
ptures,  or  with 
t  God  executes 
efficiency,  and 
•f  motives,  and 
er." 


ID. 

sor  in  the  The- 
Massachusetts, 
,  publicly  make 

\ RATION  :  — 


living  and  true 
■  Scriptures  of 
',ct  rule  of  faith 
ures,  God  is  a 
his  being,  wis- 
truth;  that  in 
I,  the  Son,  and 


ANDOVER    OIITHODOX    CREED. 


139 


the  Holy  Giiost  ;  and  that  these  Three  are  One  GOD,  the 
same  in  substance,  equal  in  power  and  glory ;  that  God  cre- 
ated man,  after  his  own  image,  in  knowledge,  righteousness, 
and  holiness;  that  the  glory  of  Goo  is  man's  chief  end,  and 
the  enjoyment  of  God  his  supreme  happiness ;  that  this  en- 
joyment is  derived  solely  from  conformity  of  heart  to  the 
moral  character  and  will  of  God  ;  that  Adam,  the  federal 
head  and  rejHesentative  of  the  human  race,  was  placed  in  a 
state  of  probation,  and  that,  in  consequence  of  liis  disobe- 
dience, all  his  descendants  were  ccmstitutcd  sinners ;  that,  by 
nature,  every  man  is  personally  depraved,  destitute  of  holi- 
ness, unlike  and  opposed  to  God  ;  and  that,  previously  to  the 
renewing  agency  of  the  Divine  Spirit,  all  his  moral  actions 
are  adverse  to  the  character  and  glory  of  God  ;  that,  being 
morally  incapable  of  recovering  the  image  of  his  Creator, 
which  was  lost  in  Adam,  every  man  is  justly  exposed  to  eter- 
nal damnation;  so  that,  except  a  man  be  born  again,  he  can- 
not see  the  kingdom  of  God  ;  that  God,  of  his  mere  good 
pleasure,  from  all  eternity,  elected  some  to  everlasting  life, 
and  that  he  entered  into  a  covenant  of  grace,  to  deliver  them 
out  of  this  state  of  sin  and  misery  by  a  Redeemer  ;  that  the 
only  Ree^eemer  of  the  elect  is  the  eternal  Son  of  God,  who, 
for  this  purpose,  became  man,  and  continues  to  be  God  and 
man,  in  two  distinct  natures,  and  one  person,  forever ;  that 
Christ,  as  our  Redeemer,  executeth  the  office  of  a  Prophet, 
Priest,  and  King;  that,  agreeably  to  the  covenant  of  re- 
demption, the  Son  of  Gon,  and  he  alone,  by  his  sufTerines 
and  death,  has  made  atonement  for  the  sins  of  all  men ;  that 
repentance,  faith,  and  holiness,  are  the  personal  requisites  in 
the  gospel  scheme  of  salvation ;  that  the  righteousness  of 
Christ  is  the  only  ground  of  a  sinner's  justification ;  that 
this  righteousness  is  received  through  faith;  and  that  this 
faith  is  the  gift  of  God  ;  so  that  our  salvation  is  wholly  of 
grace ;  that  no  means  whatever  can  change  the  heart  of  a 
sinner,  and  make  it  holy ;  that  regeneration  and  sanctification 
are  effects  of  the  creating  and  renewing  agency  of  the  Holv 
Spirit,  and  that  snprr me  love  to  God  constitutes  the  esssn- 


HO 


ANDOVEn  ORTHODOX  CREED. 


tial  difference  between  saints  and  sinners;  that,  by  con- 
vincing m  of  our  sin  and  misery,  enlightening  our  minds, 
working  faith  in  us,  and  renewing  our  wills,  the  Hoi.v  Si'iniT 
makes  us  partakers  of  the  benefits  of  redemption ;  and  that 
the  ordinary  means  by  which  these  benefits  are  communicated 
to  us,  are  the  word,  sacraments,  and  prayer ;  that  repentance 
unto  life,  faith  to  feed  upon  Ciiimst,  love  to  God,  and  new 
obedience,  are  the  appropriate  qualifications  for  the  Lord's 
supper ;  and  that  a  Christian  church  ought  to  admit  no  per- 
son to  its  holy  communion,  before  he  exhibit  credible  evi- 
dence of  his  godly  sincerity;  that  perseverance  in  holiness  is 
the  only  method  of  making  our  calling  and  election  sure ; 
and  that  the  final  perseverance  of  saints,  though  it  is  the  ef- 
fect of  the  special  operation  of  God  on  their  hearts,  neces- 
sarily implies  their  own  watchful  diligence;  that  they  who 
are  effectually  called,  do,  in  this  life,  partake  of  justification, 
adoption,  and  sanctification,  and  the  several  benefits  which 
do  either  accompany  or  low  from  them ;  that  the  souls  of 
believers  are,  at  their  dei.th,  mad*/  j^rfect  in  holiness,  and  do 
immediately  pass  into  glory;  that  their  bodies,  being  still 
united  to  Christ,  will,  at  the  resurrection,  be  raised  up  to 
glory,  and  that  the  saints  will  be  made  perfectly  blessed  in  the 
full  enjoyment  of  Gon,  to  all  eternity ;  but  that  the  wicked 
will  awake  t»  shame  and  everlasting  contempt,  and,  with 
devils,  be  plunged  into  the  lake  that  burneth  whh  fire  and 
brimstone  forever  and  ever.  I  moreover  believe  that  God,  ac- 
cording to  the  counsel  of  his  own  will,  and  for  his  own  glory, 
hath  foreordained  whatsoever  comes  to  pass,  and  that  all 
beings,  actions,  and  events,  both  in  the  natural  and  moral 
world,  are  under  his  providential  direction;  that  God's  de- 
crees perfcotly  consist  with  human  liberty,  God's  universal 
agency  with  the  agency  of  man,  and  man's  dependence  with 
his  accountability ;  that  man  has  understanding  and  corporeal 
strength  to  do  all  that  God  requires  of  him ;  so  that  nothing 
but  the  sinner's  aversion  to  holiness  prevents  his  salvation ; 
that  it  is  the  prerogative  of  God  to  bring  good  out  of  evil, 
and  that  he  will  cause  the  wrath  and  rage  of  wicked  men 


''^^??^;^s^mBMMIis 


AWrOVSB    OHTUODOX    CREED. 


141 


that,  by  con- 
ing our  minds, 
e  Hoi.Y  Spirit 
ition ;  and  that 

communicated 
that  repentance 

God,  and  new 

for  the  Lord's 
I  admit  no  per- 
it  credible  evi- 
le  in  holineas  is 

election  sure ; 
gh  it  is  the  ef- 
r  hearts,  neces- 

tiiat  they  who 
of  justification, 

benefits  which 
It  the  souls  of 
loliness,  and  do 
ies,  being  still 
e  raised  up  to 
f  blessed  in  the 
hat  the  wicked 
npt,  and,  with 
I  whh  fire  and 
e  that  God,  ac- 

his  own  glory, 
I,  and  that  all 
iral  and  moral 
that  Goo's  de- 
roo's  universal 
;pendence  with 
g  and  corporeal 
o  that  nothing 

his  salvation; 
od  out  of  evil, 
>f  wicked  men 


and  devils  to  prais*.  him ;  and  that  all  the  wil  which  has  ex- 
istod,  and  will  forever  exist,  in  the  moral  system,  will  eventu- 
ally be  made  to  promote  a  most  important  purpose,  under  the 
wise  and  perfect  administration  of  tiiat  Ai.MKiHTY  Being, 
who  will  cause  a!'  things  to  work  for  his  own  glory,  and  thus 
fulfil  all  his  pleasure." 

DECLARATION. 
"  And,  furthermore,  I  do  solemnly  promise  that  I  will  open 
and  explain  the  Scriptures  to  my  pupils  with  integrity  and 
faithfulness;  that  I  will  maintain  and  inculcate  the  Christian 
faith,  as  expressed  in  the  creed,  by  me  now  repeated,  together 
with  all  the  other  doctrines  and  duties  of  our  holy  religion, 
so  far  as  may  appertain  to  my  office,  according  to  the^best 
light  God  shall  give  me,  and  in  opposition,  not  only  to  Athe- 
ists and  Infidels,  but  to  Jews,  Papi.sts,  Mahometans,  Arians, 
Pelagians,  Antinomians,   Arminiaiis,  Socinians,  Sabellians, 
Unitarians,  and  Universidists,  and  to  all  heresies  and  errors, 
ancient  and  modern,  which  may  be  oppo.-^ed  to  the  gospel  of 
Christ,  or  hazardous  to  the  souls  of  men ;  that,  by  my  in- 
struction, counsel,  and  example,  I  will  endeavor  to  promote 
true  piety  and  godliness;  that  I  will  consult  the  good  of  this 
Institution,  and  the  peace  of  the  churches  of  our  Lord 
Jesus  Christ  on  all  occasions ;  and  that  I  will  religiously  con- 
form to  the  constitution  and  laws  of  this  Seminary,  and  to 
the  statutes  of  this  foundation." 

The  foregoing  creed  is  considered  a  summary  of  what  w 
commonly  called  the  Assembly's  Catechism. 

The  Westminster  Assembly  met  in  London,  in  the  reign 
of  Charles  1,  A.  D.  1643.  It  was  a  synod  of  learned  divines, 
assembled  by  order  of  parliament,  for  the  purpose  of  set- 
tling the  government,  liturgy,  and  doctrine,  of  the  church 
of  England. 


••W*."pH]ffl,iiyi.- 


142        NEW  HAVEN  ORTHODOX  CREED. 

NEW  HAVRN  ORTHODOX  CREED. 

CoNsiDE^AULG  niixicty  existed,  a  few  years  since,  in  regard 
to  the  Orthodoxy  of  the  Rev.  Dr.  Taylor,  professor  of  di- 
vinity at  Yale  College,  at  New  Haven,  in  the  state  of  Con- 
necticut. The  following  letter  from  Dr.  Tayi.oii  to  the 
Rev.  Dr.  Hawes,  of  Hartford,  contains  a  full  exposition  of 
the  religious  views  of  that  distinguished  theologian  :  — 

Yale  College,  Feb.  1, 1832. 

"  Dear  Brother : 

"  I  thank  you  for  yours  of  the  23d  ult.,  in  which 
you  express  your  approbation  of  my  preaching  during  the 
protracted  meetings  at  Hartford.  This  expression  of  frater- 
nal confidence  is  grateful  to  me,  not  because  I  ever  supposed 
that  we  differed  in  our  views  of  the  great  doctrines  of  the 
gospel,  but  because,  for  some  reason  or  other,  an  impression 
has  been  made,  to  some  extent,  that  1  am  tmsound  in  the 
faith.  This  impression,  I  feel  bound  to  say,  in  my  own  view, 
is  wholly  groundless  and  unauthorized.  You  think,  however, 
that  '  I  owe  it  to  myself,  to  the  institution  with  which  I  am 
connected,  and  to  the  Christian  community,  to  make  a  frank 
and  full  statement  of  my  views  of  some  of  the  leading  doc- 
trines of  the  gospel,  and  that  this  cannot  fail  to  relieve  the 
minds  of  many,  who  are  now  suspicious  of  my  Orthodoxy.' 

"  Here  I  must  be  permitted  to  say,  that  the  repeated  and 
full  statements  of  my  opinions,  which  I  have  already  made  to 
the  public,  would  seem  to  be  sufficient  to  prevent  or  remove 
such  suspicions.  The  course  you  propose,  however,  may 
furnish  information  to  some  who  would  desire  it  before  they 
form  an  opinion,  as  well  as  the  means  of  correcting  the 
misrepresentations  of  others.  I  therefore  readily  comply 
with  your  request,  and  submit  to  your  disposal  the  following 
statement  of  my  belief  on  some  oi  the  leading  doctrines  of 
the  gospel.     I  believe,  — 

"1.  That  there  are  three  persons  in  one  God,  —  the  Fa- 
ther, the  Son,  and  the  Holy  Ghost. 


j'<gi!(§4''^^ 'i  "">'*%'  "'  '"■'■"■'* 


ms!im 


■T''"")^-.!' 


:d. 


KED. 

BJnce,  in  regard 
profcHsor  of  di- 
le  Htate  of  Con- 
Taylou  to  the 
ill  exposition  of 
ilogian  :  — 

BE,  F(6. 1,1833. 

d  ult.,  in  which 
ling  during  the 
jssion  of  frater- 

I  ever  supposed 
Joctrines  of  the 
r,  an  impression 

unsound  in  the 
in  my  own  view, 

think,  however, 
ith  which  I  am 
to  make  a  frank 
he  leading  doc- 
1  to  relieve  the 
y  Orthodoxy.' 
le  repeated  and 
already  made  to 
•vent  or  remove 
,  however,  may 
3  it  before  they 
correcting  the 

readily  comply 
il  the  following 
ng  doctrines  of 

God,  —  the  Fa- 


fi^fr. 


NEW    HAVE.V     OftTU-ODOX    CRKEU. 


-  mm^imuun  |... ,,■-- • 


143 


"9.  That  the  eternal  purposes  of  Ood  extend  to  all  actual 
events,  sin  not  excepted;  or  that  CJod  foreordains  whatsiMJver 
comes  to  pass,  and  so  executes  tlicse  |)itrpones,  as  to  leave  the 
free  moral  agency  of  man  unimpaired. 

"3.  That  ail  mankind,  in  consequence  of  the  fall  of 
Adam,  are  born  destitute  of  lioline.ss,  and  are  by  nature 
totidiy  depraved;  in  other  words,  that  all  men,  from  the 
connnencement  of  moral  agency,  do,  without  the  interposi- 
tion of  divine  grace,  sin,  and  only  sin,  in  all  their  moral 
conduct. 

"  4.  That  an  atonement  for  sin  has  been  made  for  all 
mankind  by  the  Lord  Jesus  Ciirist;  that  this  atonement  was 
necessary  to  magnify  the  law,  and  to  vindicate  and  unfold 
the  justice  of  God  in  tiie  pardon  of  sin ;  and  tiiat  the  simier 
who  believes  hi  Uie  Lord  Jesus  Christ  is  freely  justified 
on  the  ground  of  his  atoning  sacrifice,  and  on  that  ground 
alone. 

"  ii.  That  the  change  in  regeneration  is  a  moral  change, 
consisting  in  a  new,  holy  disposition,  or  governing  purpose 
of  the  iie.irt,  .^  a  permanent  principle  of  action ;  in  which 
change,  tiie  sinner  transfers  the  supreme  atlection  of  his 
heart  from  all  inferior  objects  to  the  living  God,  chooses  him 
as  the  portion  of  his  joul,  and  his  service  and  glory  as  his 
supreme  good,  and  thus,  in  respect  to  moral  character, 
becomes  a  nvw  man. 

"(i.  That  this  moral  change  is  never  produced  in  the 
human  heart  by  moral  suasion,  i.  e.,  by  the  mere  influence  of 
truth  and  motives,  as  the  Pelagians  affirm,  but  is  produced 
by  the  influence  of  the  Holy  Spirit,  operating  on  the  mind 
through  the  truth,  and  in  perfect  consistency  with  the  nature 
of  moral  action,  and  laws  of  moral  agency. 

"  7.  That  all  men  (in  the  words  of  the  article  of  your 
church)  may  accept  of  the  ofiers  of  salvation  freely  made  to 
them  in  the  gospel,  but  that  no  one  will  do  this,  except  he  bo 
drawn  by  the  Father. 

"  8.  That  the  necessity  of  the  influence  of  the  Holy  Spirit 
in  regeneration  results  solely  from  the  voluntary  perverseness 


'^iiiyiiiii 


MHiM 


144 


NEW    HAVEN    ORTHODOX    CREED. 


of  the  sinner's  heart,  or  disinclitiation  to  serve  God,  which, 
while  it  Iciivea  him  a  cnniplctc  moral  Hj^ent,  and  without  excuse 
for  neglpctin)^  hi!<  Hiity,  HUHpcnds  his  acttiul  salvation  on  the 
sovereign  will  of  (iod. 

"  9.  That  the  renewing  grace  of  Qod  is  special,  in  dis- 
tinction from  tlint  wliidi  iH  common,  and  is  rt'siAtcd  l»y  the 
sinful  mind,  inasmuch  as  it  in  iliut  which  is  dcaigtied  to 
secure,  and  does  infallibly  secure,  the  conversion  of  the 
sinner. 

"10.  That,  nil  who  uro  renewed  by  the  Holy  Spirit  are 
elected  or  chosen  of  God  from  eternity,  that  they  should  be 
holy,  not  on  account  of  foreseen  faith,  or  good  works,  but 
according  to  the  good  ploawure  of  his  will. 

"II.  That  all  wlr>  arc  renewed  by  the  Holy  Spirit,  will, 
through  his  continual  influence,  persevere  in  holiness  to  the 
end,  and  obtain  eternal  life. 

"Such  is  my  f.iitii  in  respect  to  some  of  the  lending  doc- 
trines of  the  gospel.  These  doctrines  I  preach ;  these  I 
teach  in  the  theological  department  of  this  Seminary ;  these 
I  have  repeatedly  published  to  the  world.  With  what  truth 
or  justi'  e  any  regard  me  as  a  '  teacher  of  theology,  introdu- 
cing heresy  into  our  churches,'  the  candid  can  judge. 

"  But  it  may  be  afked,  whether,  after  nil,  there  are  not 
some  points  on  which  1  differ  from  my  brethren  generally, 
or,  at  least,  from  some  of  them.  T  answer,  —  It  would  be 
strange  if  any  two  men  should  be  found  to  agree  exactly  in 
all  the  minute  matters  of  religious  opinion.  With  respect, 
however,  to  what  is  properly  considered  the  Orthodox  or 
Calvinistic  svstf.m  of  doctrines,  as  including  the  great  facts 
of  Christiaiiity,  an;i  as  opposed  to,  and  di-tinguished  from,  the 
Unitarian,  Pelagian,  and  Arminian  si/sfmis,  I  suppose  there  is 
between  the  Orthodox  min\  try  and  myself  an  rntiro  agreement. 
In  respect  to  comparntivol;,  minor  points,  and  philosophical 
theories,  and  ii'  nles  of  doienfl  n?  the  Calvinistic  Fv«;tem  of 
doctrines,  t';  ■  !ns  !i!\'.  lys  lie  i,  as  you  are  awar'  iiversity 
of  opinion,  with  freedom  of  discussina,  among  i,ie  Calvin- 
ists  in  this  country,  especially  in  New  England,  but  which 


D. 

ve  God,  which, 
I  without  excuse 
alviitioM  on  the 

tpecial,  in  di»- 

rosi<t('<t  liy  tlie 

is  designed  to 

ivcrsion  of  the 

Holy  Spirit  ure 
they  should  be 
ood  works,  but 

loly  Spirit,  will, 
holiness  to  the 

lie  Icadinjf  doc- 
ircach ;  these  I 
seminary ;  these 
V'ith  whnt  truth 
leolotiy,  introdu- 
\n  judge. 
11,  there  are  not 
thren  generally, 
,  —  It  would  be 
igree  exactly  in 
With  respect, 
he  Orthodox  or 
the  great  pacts 
uished  from,  the 
wipnose  there  is 
ntire  agreement, 
id  philosophical 
listic  Fv^tem  of 
war'  iiversity 
ong  ,..0  Calvin- 
land,  but  which 


IfEW    HATEN    OIlTlfODOX    CIIEED. 


145 


haa  never  impaired  their  fellowship  or  mutual  confidence. 
To  these  topics  of  difference,  greater  or  less  importance  has 
been  attached  by  different  individuals.  In  respect  to  some 
of  these,  (anri,  in  respect  to  tlietii.  I  suppose  myself  to  agree 
with  a  large  innjority  of  our  Calvinistic  clergy,)  f  will  now 
briefly  but  frankly  state  what  I  do  not,  and  what  I  do,  believe. 

"  I  do  not  believe  that  the  posterity  of  Adam  are,  in  the 
proper  sense  of  tho  liuiguage,  guilty  of  his  sin;  or  tint  the  ill 
desert  of  that  sin  is  truly  theirs;  or  that  they  nre  punished 
for  that  sin.  But  I  do  i)elieve  that,  by  the  wise  and  holy 
constitution  of  Ood,  all  mankind,  in  conse<iuencc  of  Adam's 
sin,  become  sinners  by  their  own  act. 

"  [  do  not  believe  that  the  nature  of  the  human  mind, 
which  Ood  create.s,  is  itself  sinful ;  or  that  Ood  punishes  men 
for  the  nature  which  he  creates;  or  that  sin  pertains  to  any 
thing  in  the  mind  which  precedes  all  conscious  mental  exer- 
cise or  action,  and  which  is  neither  a  matter  of  consciousness 
nor  of  knowledge.  Hut  1  do  ix-jieve  that  sin,  universally,  is 
no  other  than  selfishness,  or  a  prrfirence  of  one's  self  to  all 
others, — of  some  inferior  good  to  Ood;  that  this  free,  volun- 
tary preference  is  a  permanent  principle  of  action  in  all  the 
unconverted;  and  that  this  is  sin,  and  all  that  in  the  Scrip- 
tures is  meant  by  sin.  I  also  believe  that  such  is  the  natttre 
of  the  human  mind,  that  it  i)ecomes  the  occasion  of  universal 
sin  in  men  in  all  the  appropriate  circumstances  of  their 
existence,  and  that,  therefore,  they  are  truly  and  properly 
said  to  be  sinners  hi/  nniure. 

"  I  do  not  believe  that  sin  can  he  nroyed  t«.  be  the  neces- 
sary means  of  the  greatest  good,  anu  liiat,  as  such,  God  prefers 
it,  on  the  whole,  to  holiness  t^  toad;  or  that  a  God  of 
sincerity  and  truth  |)uni«ln  .  iu.^  creatures  for  doing  that 
which  he,  on  the  whole,  prefers  they  should  do,  and  whicn,  as 
the  means  of  good,  is  the  best  thing  they  can  do.  But  I  do 
believe  that  holiness,  as  the  means  of  good,  may  be  better 
than  sin ;  that  it  may  be  true  that  Ood,  all  things  considered, 
prefers  holiness  i  sin  in  all  instances  in  which  the  latter 
takes  place,  and,  therefore,  sincerely  desires  that  all  men 
13 


146 


NEW    HAVEN     ORTHODOX    CREED. 


should  come  to  repentance,  tliough,  for  wise  and  good  rea- 
sons, ho  permits,  or  does  not  prevent,  the  existence  of  sin.  T 
do  nut  believe  that  it  can  be  proved  that  an  omnipotent  God 
would  be  unablv  to  secure  more  good  by  means  of  the  perfect 
and  universiil  obedience  of  his  creatures,  if  they  would  render 
It,  than  by  means  of  their  sin.  But  I  do  believe  that  it  may 
involve  a  dishonorable  limitation  of  his  power  to  suppose  that 
he  could  not  do  it.* 

"  I  do  not  believe  that  the  grace  of  God  can  be  truly  said 
to  be  irresistible,  in  the  primary,  proper  import  of  this  term. 
But  I  do  believe  that,  in  all  cases,  it  may  he  resisted  by  man 
as  a  free  moral  agent,  and  that,  when  it  becomes  effectual  to 
conversion,  as  it  infallibly  does  in  the  case  of  all  the  elect,  it 
is  unresisted. 

"  I  do  tiot  believe  that  the  grace  of  God  is  necessary,  as 
Arminians  and  some  others  maintain,  to  render  man  an  ac- 
countable agent,  and  re.sponsible  for  rejecting  the  offers  of 
eternal  life.  But  I  do  believe  that  man  would  be  such  an 
agent,  and  thus  responsible,  were  no  such  grace  afforded,  and 
that  otherwise  '  grace  would  be  no  more  grace.' 

"  I  do  7iot  believe  that  it  is  necessary  that  the  sinner,  in 
using  the  -neans  of  regeneration,  should  conmiit  sin  in  order 
to  become  holy.  But  I  do  believe  that,  as  a  moral  agent,  he 
is  qualified  so  to  use  these  means,  i.  e.,  the  truth  of  God  when 
present  to  his  mind,  as  to  become  holy  at  once ;  that  he  is 
authorized  to  believe  that,  through  the  grace  of  the  Holy 
Spirit,  this  maij  be  done ;  and  that,  except  in  so  doing,  he 
cannot  be  truly  and  properly  said  to  use  the  means  of  regen- 
eration. 

"  I  do  7iot  believe  that  we  are  authorized  to  assure  the  sin- 


"  "  The  question  is,  not  wlietiier  God,  all  things  considered,  has  pur- 
posed the  existence  of  sin  rather  than  to  prevent  it;  but  for  what  reason 
has  he  purposed  it  ?  Some  affirm  this  rcnson  to  be,  that  sin  is  the  necessa- 
ry means  of  the  grailest  good.  Now,  what  I  claim,  and  all  that  i  claim, 
IS,  that  no  one  am  prove  this  to  he  the  reason  why  God  has  purposed  the 
existence  of  sin,  and  that  some  other  may  be  the  true  reason,  without 
affirming  what  the  true  reason  is." 


REED. 

wise  and  good  rea- 
existence  of  sin.  I 
an  omnipotent  God 
noans  of  the  perfect 
if  they  would  render 
believe  that  it  may 
wer  to  suppose  that 

d  can  be  truly  said 
mport  of  this  term. 
he  resisted  by  man 
ecomes  effectual  to 
2  of  all  the  elect,  it 

od  is  necessary,  as 
render  man  an  ac- 
:ting  the  offers  of 
would  be  such  an 
grace  afJbrded,  and 
race.' 

that  the  sinner,  in 
ommit  sin  in  order 
I  a  moral  agent,  he 
truth  of  God  when 
u  once ;  that  he  is 
Trace  of  the  Holy 
)t  in  so  doing,  he 
e  means  of  regen- 

i  to  assure  the  sin- 

s  considered,  has  pur- 
; ;  but  for  wliat  reason 
that  sin  is  the  neccssa- 
I,  and  all  that  i  claim, 
jod  has  purposed  the 
!  true  reason,  without 


NEW  HAVEN  ORTHODOX  CREED. 


147 


ner,  as  Arminians  do,  and  some  others  also,  that  the  Holy 
Spirit  IS  always  ready  to  convert  him.  But  I  do  believe 
that  we  are  authorized  to  assure  any  sinner  that  it  mat/  be 
true  that  the  Holy  Spirit  is  now  ready  to  convert  him ; 
'that  God  PER.iiDVENTURE  will  now  give  him  repenlance;' 
and  that  thus,  in  view  of  the  possible  intervention  of  divine 
influence,  we  remove  what  would  otherwise  be  a  ground  of 
fatal  discouragement  to  the  sinner,  when  we  exhort  him  to 
immediate  repentance. 

"  I  have  dwelt  the  more  on  some  of  these  particulars,  be- 
cause much  pains  has  been  taken,  by  some  individuals,  to 
make   the   impression   that   I    have  departed  from  the  true 
faith  respecting  the  influences  of  the  Holy  Spirit,  even  deny- 
ing his  influences  altogether.     So  far  i?  this  from  the  fact, 
that,  as  you  well  know,  no  one  attaches  higher  importance  to 
this  doctrine  than  I   do,  preaches  it  more  decisively,  or  ap- 
preciates  more .  highly  its  practical  relations  and  bearings. 
In  my  own  view,  the  power  of  the  gospel  on  the  mind  of  the 
sinner  very  much  consists  in  the  two  great  facts  of  his  com- 
plete moral  agency  as  the  basis  of  his  obligation,  of  his  guilt, 
and  of  his  duty ;  —  and  of  his  dependence  on  the  sovereign 
grace  of  God,  resulting  from  his  voluntary  perverseness  in 
sin.     Without  the  latter,  we  could,  in  my  opinion,  neither 
show  the  Christian  what  thanks  he  owes  his  Deliverer  from 
sin,  nor  awaken  the  sinner  to  flee  from  the  wrath  to  come. 
This  doctrine  seems  to  be  indispensable  to  destroy  the  pre- 
sumptuous reliance  of  the  sinner  on  future  repentance,  as  it 
shows   him   how  fearfully  he  provokes  an  offended  God  to 
withiiold  the  grace  on  which  all  depends.     At  the  same  time, 
one  thing  is  indubitably  ceri. in,  viz.,  that  God  never  revealed 
the  doctrine  of  the  sinner's  dependence  on  his  Spirit,  to  pre- 
vent the  sinner  from  doing  his  duty  at  once.     God  does  not 
call  sinners  to  instant  compliance  with  the  terms  of  life,  and 
then  assure  them  that  such  compliance  is  utterly  out  of  the 
question,  and  to  be  wholly  despaired  of     The  opposite  im- 
pression, however,  is  not  uncommon  ;  and  it  is  an  error  not 
less  fatal  to  immediate  repentance,  than  the  fond  hope  of 


,-i 


148 


NEW  HAVEN  ORTHODOX  CREED. 


repenting  hereafter.  Both  are  to  bo  destroyed  ;  and  he  who 
does  not  preach  the  gospel  in  that  manner  which  tends  to 
destroy  both,  preaches  it  but  imperfectly. 

"  In  the  earlier  revivals  of  this  country,  great  prominence 
was  given,  in  the  preacliing,  to  the  doctrine  of  dependence, 
in  the  forms  of  regeneration,  election,  &,c.  This  was  what 
was  to  be  expected  iVoiii  the  Calvinistic  preachers  of  the 
time,  in  view  of  the  prevalence  of  Arminiaiiisni.  In  thfe 
more  recent  revivals,  however,  a  similar  prominence  seems  to 
be  given  to  moral  agency,  in  the  forms  of  present  obligation 
to  duty,  its  present  practicability,  &,c.  The  preaching, 
thus  distinguished  in  its  more  prominent  characteristics,  has 
been  undeniably  owned  and  blessed  by  the  Spirit  of  God, 
although  we  are  very  apt  to  believe  that  what  is  true  of  one 
kind  of  preaching  at  one  time,  must  be  true  of  it  at  .mother. 
Now,  I  believe  that  both  the  doctrines  of  dependent  <  and 
moral  accountability  must  be  admitted  hy  the  public  mind,  to 
secure  upon  that  mind  the  full  power  of  the  gospel.  I  also 
believe  that  greater  or  less  promine.ncc  should  be  given  to 
the  one  or  the  other  of  these  doctrines,  according  to  the  pre- 
vailing state  of  public  opinion.  When,  at  the  earlier  periods 
alluded  to,  the  doctrine  of  dependence  was  dwelt  on  chiefly, 
(I  do  not  suppose  exclusively,)  the  public  mind  believed 
enough — I  might  say  too  much  —  concerning  the  free  moral 
agency  of  man,  and  had  not  so  well  learned  as  since  to  per- 
vert the  doctrine  of  dependence  to  justify  the  waiting  atti- 
tude of  a  passive  recipient.  And,  then,  both  doctrines  told 
with  power  on  the  mind  and  the  conscience,  and,  through 
God,  were  attended  with  great  and  Inippy  results.  But  tha 
prominence  given  to  the  doctrine  of  dependence,,  in  preach- 
ing, was  continued,  until,  if  I  mi.stake  not,  it  so  engrossed  the 
public  attention,  and  so  obscured  or  weakened  the  doctrine  of 
responsibility,  that  many  fell  into  the  opposite  error  of  quietly 
waiting  for  God's  interposition.  Hence,  when  this  prevailing 
error  is  again  corrected  by  a  more  prominent  exhibition 
of  man's  responsibility,  in  the  form  of  immediate  obliga- 
tion, &c.,  the  power  of  both  doctrines  is  again  viorabined  on 


£D. 

ed ;  and  he  who 
which  tends  to 

Toat  prominence 
of  dependence. 
This  was  what 
jreachers  of  the 
li.uiism.  In  this 
ninence  seems  to 
resent  obligation 
The  preaching, 
aracteristics,  has 
2  Spirit  of  God, 
t  is  true  of  one 
of  it  at  another, 
dependent f  and 
\c  piihUc  mind,  to 
I  gospel.  I  also 
luld  be  given  to 
rding  to  the  pre- 
le  earlier  periods 
Jwclt  on  chiefly, 
mind  believed 
ig  the  free  moral 
I  as  since  to  per- 
the  waiting  atti- 
h  doctrines  told 
ce,  and,  through 
esults.  But  the 
ence,.  in  preach- 
?o  engrossed  the 
1  the  doctrine  of 
:  error  of  quietly 
(n  this  prevailing 
nent  exhibition 
mediate  obliga- 
in  combined  on 


NEW  HAVEN  ORTHODOX  CREED. 


149 


the  public  mind,  and  we  see  the  same  or  even  greater  results 
in  revivals  of  religion.  Nor  would  it  be  strange  if  the  latter 
kind  of  preaching  should,  in  its  turn,  prevail  so  exclusively  and 
so  long,  that  the  practical  influence  of  the  doctrine  of  depend- 
ence should  be  greatly  impaired,  to  be  followed  with  another 
dearth  of  revivals  and  a  quiet  reliance  of  sinful  men  on  their 
own  self-sufliciency.  On  this  subject,  I  have  often,  in  view 
of  the  tendency  of  the  human  mind  to  vacillate  from  one 
extreme  to  the  other,  expressed  my  apprehensions.  In  some 
of  my  brethren,  whom  I  love  and  respect,  I  see  what  I  esteem 
a  dhproportioned  estimate  of  the  importance  of  preaching 
dependence ;  in  others,  whom  I  equally  respect,  I  see  what  I 
regard  as  a  dhproportioned  estimate  of  the  importance  of 
preaching  moral  responsibility.  In  regard  to  myself,  I  can 
say  that  I  have  aimed,  in  this  respect,  rightly  to  divide  the 
word  of  truth,  and  that  those  discourses  in  which  I  have  best 
succeeded  in  bringing  the  two  doctrines  to  bear,  in  their  com- 
bined force,  on  the  mind,  have  been  nmxc-  blessed  to  the 
awakening  and  ( -,  -sion  of  sinners,  than  almost  any  others 
which  I  preach  ' ■■U<tn  both  doctrines  are  wisely  and  truly 
presented,  the  :ii  ,.v  >  has  no  resting-place.  lie  cannot  well 
avoid  a  .sense  of  guilt  while  proposing  to  remain  in  his  sins, 
for  he  sees  th:it  he  is  a  free  moral  agent,  under  all  the  respon- 
sibilities of  such  an  agent  to  immediate  duty.  He  cannot 
well  presume  on  his  resolution  of  future  repentance,  for  he 
sees  that  sovereign,  injured  grace  may  at  once  abandon  him 
to  hoi)eless  sin.  He  is  thus  shut  up  to  the  faith,  — to  the  im- 
mediate performance  of  his  duty.  In  accordance  with  these 
views,  I  aim,  in  my  instructions  to  those  who  are  preparing 
for  the  ministry,  to  inculcate  the  importance  of  a  consistent, 
well-proportioned  exhibition  of  the  two  great  doctrines  of  the 
sinner's  dependence  and  responsibility,  that,  in  this  respect, 
they  may  :.3ld  the  minds  of  their  hearers  under  the  full  influ- 
ence of  that  gospel  which  is  the  power  of  God  to  salvation. 

"  I  have  thus  stated,  more  minutely,  perhaps,  than  you  an- 
ticipated, my  views  and  opinions.     I  could  wish  that,  they 
might  be  satisfactory  to  all  our  Orthodox  brethren.     I  have 
13* 


150 


BWEDr.NBORGIAKS. 


no  doubt  that  they  will  be  to  very  many,  and  to  some  who 
have  been  alarmed  by  groundless  rumors  concerning  my  un- 
soundness in  the  laitli.  With  respect  to  what  I  have  culled 
leading  doctrines,  1  refrard  these  as  among  the  cardinal  truths 
of  the  Christian  system.  They  are  truths  to  which  I  attach 
the  highest  ii,;iportance,  and  in  which  my  faith  is  more  and 
more  confirmed,  the  more  I  examine  the  word  of  God.  To 
some  of  those  of  which  I  have  spoken  as  coinparativcli/  minor 
points,  I  attach  a  high  importance  in  their  practical  bearings 
and  doctrinal  connections.  They  arc  points,  however,  in  re- 
gard to  which  there  is  :nore  or  less  diversity  of  opinion 
among  the  Orthodox;  and,  as  it  is  not  my  intention  tior  my 
practice  to  denounce  others  as  heretics,  merely  because  they 
differ  from  me  in  these  matters,  so  I  should  be  pleased  with 
the  reciprocation  of  the  like  Catholicism  on  their  part." 


SWEDENBORGIANS, 


THE    NEW    JERUSALEM    CHURCH. 

Emanuel  Swedenbokg,  the  father  of  this  sect,  was  the 
son  of  a  bishop  of  West  Gothnia,  in  the  kingdom  of  Sweden, 
whose  name  was  Swedberg,  a  man  of  considerable  learnmir 
and  celebrity  in  his  time.  The  son  wiis  born  at  Stockholm, 
January  29,  1688,  and  died  in  London,  177-2.  He  enjoyed 
early  the  advantages  cf  a  liberal  education,  and,  being  natii 
rally  endowed  with  uncommon  talents  for  the  acquirement  of 
learning,  his  progress  in  the  sciences  was  rapid  and  exten- 
sive, and  he  soon  distinguisli^d  himself  by  several  publica- 
tions in  the  Latin  language,  which  gave  proof  of  equal  genius 
and  erudition.  It  may  reasonably  be  supposed  that,  under 
the  care  of  his  pious  and  reverend  father,  our  author's  reli- 
gious instruction  was  not  neglected.  This,  indeed,  appears 
plain  from  the  general  tenor  of  his  life  and  writings,  which 


SW•E•5END0RaI\^fS. 


151 


iiid  to  some  who 
icerning  my  un- 
it 1  have  called 
e  cardinal  truths 
>  which  I  attach 
ith  is  more  and 
rd  of  God.  To 
parativeli/  minor 
ractical  bearings 
,  however,  in  re- 
sity  of  opinion 
ntcntion  nor  my 
dy  because  they 
be  pleased  with 
heir  part." 


JRCH. 

is  sect,  was  the 
dom  of  Sweden, 
lerable  learning 
I  at  Stockholm, 
2.  He  enjoyed 
md,  being  natu 
•  acquirement  of 
apid  and  exten- 
severol  publica- 
■  of  equal  genius 
ised  that,  under 
ur  author's  reli- 
indeed,  appears 
writings,  which 


are  marked  with  strong  and  lively  characters  of  a  mind 
deeply  impresf?od  with  a  sense  of  the  divine  Being,  and  of  all 
the  relative  duties  thence  resulting.  lie  was  ennobled  in 
the  year  1719,  by  Queen  Ulrica  Eleonora,  and  named  Swe- 
denborg,  from  which  time  he  took  his  scat  with  the  nobles  of 
the  equestrian  order,  in  the  triennial  assembly  of  the  states. 
Baron  Swedenborg  had  many  eccentricities ;  but  perhaps 
the  most  remarkable  circum.stance  respecting  him  was  his 
asserting  that,  during  the  uninterrupted  period  of  twenty- 
seven  years,  he  enjoyed  open  intercourse  with  the  world  of 
departed  spirits,  and  during  that  time  was  instructed  in  the 
internal  sense  of  the  sacred  Scriptures,  hitherto  undis- 
covered. 

.\IIT1C'LE.S  OF  FAITH 
Of  the  JVew  Church,  sii^tiijied  hy  the  Mw  Jerusalem  in  tlw  Revelation. 

"1.  That  Jkhovah  God,  the  Creator  and  Preserver  ».)f 
heaven  and  earth,  is  Love  Itself  and  Wisdom  Itself,  or  Good 
Itself  and  Truth  Itself:  That  he  is  One  both  in  Essence  and 
in  Person,  in  whom,  nevertheless,  is  the  Divine  Trinity  of 
Father,  Son,  and  Holy  Spirit,  which  are  the  Essential  Di- 
vinity, the  Divine  Humanity,  and  the  Di  ine  Proceeding, 
answering  to  the  soul,  the  body,  and  the  operative  energy,  in 
man :  And  that  the  Lord  and  Savior  Jesus  Christ  is  that 
God. 

"  2.  That  Ji-.iiovAU  God  himself  descended  from  heaven, 
as  Divine  Truth,  which  is  the  Word,  and  took  upon  him 
Human  Nature  for  the  purpose  of  removing  from  man  the 
powers  of  hell,  and  restoring  to  order  all  things  in  the  spirit- 
ual world,  and  all  things  in  the  church :  That  he  removed 
from  man  the  powers  of  hell,  by  combats  against  and  victories 
over  them;  in  which  consisted  the  great  work  of  Redemp- 
tion :  That  by  the  same  acts,  which  were  his  temptations, 
the  last  of  which  was  the  pa.ssion  of  the  cross,  he  ynited,  in 
his  Humanity,  Divine  Truth  to  Divine  Good,  or  Divine 
Wisdom  to  Divine  I-ove,  and  so  returned  into  his  Divinity  in 


"'I'ftHMIlP' 


153 


SWKDENBOHCIANS. 


which  he  was  from  eternity,  together  with,  and  in,  his  Glori- 
fied Humanity ;  whence  he  forever  iteeps  the  infernal  powers 
in  subjection  to  himself:  And  that  all  who  believe  in  him, 
with  the  understanding,  from  the  heart,  and  live  accordingly, 
will  be  saved. 

"3.  That  the  Sacred  Scripture,  or  Word  of  God,  is 
Divine -Truth  itself;  containing  a  Spiritual  Sense  heretofore 
unknown,  whence  it  is  divinely  inspired,  and  holy  in  every 
syllable  ;  as  well  as  a  Literal  Sense,  which  is  the  basis  of  its 
Spiritual  Sense,  and  in  which  Divine  Truth  is  in  its  fulness, 
its  sanctity,  and  its  power ;  thus  that  it  is  accommodated  to 
the  apprehension  both  of  angels  and  men  :  That  the  spir- 
itual and  natural  reuses  are  united,  by  correspondences, 
like  soul  and  body,  every  natural  expression  and  image 
answering  to,  and  including,  a  spiritual  and  divine  idea  : 
And  thus  that  the  AVord  is  the  medium  of  communication 
with  heaven,  and  of  conjunction  with  the  Lord. 

"  4.  That  the  government  of  the  Lord's  Divine  Love  and 
Wisdom  is  the  Divine  Providence ;  which  is  universal,  exer- 
cise d  according  to  certain  fixed  laws  of  Order,  and  extending 
to  the  minutest  particulars  of  the  life  of  all  men,  both  of  the 
good  and  of  the  evil ;  That  in  all  its  operations  it  has  respect 
to  what  is  infinite  and  eternal,  and  makes  no  account  of 
things  transitory,  but  as  they  are  subservient  to  eternal  ends ; 
thus  that  it  mainly  consists,  with  man,  in  the  connection  of 
things  temporal  with  things  eternal ;  for  that  tiie  continual 
aim  of  the  Lord,  by  his  Divine  Providence,  is  to  join  man  to 
himself  and  himself  to  man,  that  he  may  be  able  to  give  him 
the  felicities  of  eternal  !ifc  :  And  that  the  laws  of  permission 
are  also  laws  of  the  Divine  Providence;  since  evil  cannot  be 
prevented  without  destroying  the  nature  of  man  as  an  ac- 
countable agent;  and  because,  also,  it  cannot  be  removed 
unless  it  be  known,  and  cannot  be  known  unless  it  appear : 
Thus  that  no  evil  is  permitted  but  to  prevent  a  greater;  and 
''ll  is  overruled,  by  the  Lord's  Divine  Providence,  for  the 
greatest  possible  good. 

"  5.   That  man  is  not  life,  but  is  only  a  recipient  of  lite 


E&a& 


d  in,  his  Glori- 
infernal  powers 
believe  in  him, 
ve  accordingly, 

ird  of  God,  is 
eiise  heretofore 
1  holy  in  every 
the  basis  of  its 
IS  in  its  fulness, 
commodated  to 
That  the  spir- 
)rrespondences, 
ion  and  image 
d  divine  idea  : 
communication 
d. 

ivine  Love  and 
universal,  exer- 
,  and  extending 
len,  both  of  the 
fis  it  has  respect 
no  account  of 
o  eternal  ends ; 

connection  of 
t  the  continual 

to  join  man  to 
ble  to  give  him 
s  of  permission 
i  evil  cannot  be 
man  as  an  ac- 
ot  be  removed 
iless  it  appear  : 
a  greater ;  and 
idence,  for  the 

acipient  of  life 


■  «.— L~.^ 


SWEDENBOHGIANS. 


153 


from  the  Lord,  who,  as  he  is  Love  Itself  and  Wisdom  Itself, 
is  also  Life  Itself;  which  life  is  comnmnicated  by  influx  to 
ull  in  the  spiritual  world,  wliethci-  belonging  to  heaven  or  to 
hell,  and  to  all  in  the  natural  world;  but  is  received  differ- 
ently by  every  one,  according  to  his  quality  and  conseciuent 
state  of  recoption. 

"  0.  That  man,  during  his  abode  in  the  world,  is,  as  to  his 
spirit,  in  the  midst  between  heaven  and  hell,  acted  upon  by 
influences  from  both,  and  thus  is  kept  in  a  state  of  spiritual 
equilibrium  between  good  and  evil ;  in  consequence  of  which 
he  enjoys  free  will,  or  freedom  of  choice,  in  spiritual  things 
as  well  as  in  natural,  and  possesses  the  capacity  of  either 
turning  himself  to  the  Lord  and  his  kingdom,  or  turning 
himself  away  from  the  Lord,  and  connecting  himself  with 
the  kingdom  of  darkness:  And  thnt^  unless  man  had  such, 
freedom  of  choice,  the  Word  would  be  of  no  use,  the  church 
would  be  a  mere  name,  man  would  possess  nothing  by  virtue 
of  which  he  could  be  conjoined  to  the  Lord,  and  the  cause 
of  evil  would  be  chargeable  on  God  himself 

"  7.  That  man  at  this  day  is  born  into  evil  of  all  kinds,  or 
with  tendencies  towards  it :  That,  therefore,  in  order  to  his 
entering  the  kingdom  of  heaven,  he  must  be  regenerated,  or 
created  anew  ;  which  great  work  is  f.flected  in  a  progressive 
manner,  by  the  Lord  alone,  by  charity  and  faith  as  mediums, 
during  man's  cooperation  :  That,  as  all  men  are  redeemed, 
all  are  capable  of  being  regenerated,  and  consequently  saved, 
every  one  according  to  his  state :  And  that  the  regenerate 
man  is  in  comnmnion  with  the  angels  of  heaven,  and  the  un- 
regenerate  with  the  spirits  of  hell  ;  But  that  no  one  is  con- 
demned for  hereditary  evil,  any  further  than  as  he  makes  it 
his  own  by  actual  life ;  whence  all  who  die  in  infancy  are 
saved,  special  means  being  provided  by  the  Lord  in  the  other 
life  for  that  purpose. 

"  8.  That  Repentance  is  the  first  beginning  of  the  Church 
in  man ;  and  that  it  consists  in  a  man's  examining  himself, 
both  in  regard  to  his  deeds  and  his  intentions,  in  knowing 
and  acknowledging  his  sins,  confessing  them  before  the  Lord, 


'ii'WWt'lMiWiiiiliiiiiiiii  iii,  Mmmiii 


■«<p" 


154 


SWEDENBORGIANS. 


supplicating  him  for  aid,  an<^  beginning  a  new  life  ;  That,  to 
this  end,  all  evils,  whetlier  of  affection,  of  thought,  or  of  life, 
ore  to  be  abhorred  and  shunned  as  si.is  against  Gon,  and 
because  they  proceed  from  infernal  spirits,  who  in  the  aggre- 
gate are  called  the  Devil  and  Satan ;  and  that  good  affections, 
good  thoughts,  and  good  actions,  are  lo  be  cherished  and 
performed,  because  they  are  of  God  and  from  God  :  That 
these  things  are  to  be  done  by  man  as  of  himself;  neverthe- 
less, under  ilie  acknowledgment  and  belief,  that  it  is  from 
the  Lord,  operacing  in  him  and  by  him  :  That  so  far  as  man 
shuns  evils  as  sins,  so  far  they  are  removed,  remitted,  oi  for- 
given; so  far  also  he  docs  good,  not  from  himself,  but  from 
the  Lord ;  and  in  the  same  degree  he  loves  truth,  has  faith, 
and  is  a  spiritual  man:  And  that  the  Decalogue  teaches 
what  evils  are  sins. 

"  9.  That  Charity,  Faith,  and  Good  Works,  are  unitedly 
necessary  to  man's  salvation ;  since  charity,  without  faith,  is 
not  spiritual,  but  natural ;  and  faith,  without  charity,  is  not 
living,  but  dead ;  and  both  charily  and  faith,  without  good 
works,  are  merely  mental  and  perishable  things,  because 
without  use  or  fixedness:  And  that  nothing  of  faith,  of 
charity,  or  of  good  works,  is  of  man  ;  but  that  all  is  of  the 
Lord,  and  all  the  merit  is  his  alone. 

"  10.  That  Baptism  and  the  Holy  Supper  are  sacraments 
of  divine  institution,  and  are  to  be  permanently  observed ; 
Baptism  being  an  external  medium  of  introduction  into  the 
Church,  and  a  sign  representative  of  man's  purification  and 
regeneration;  and  the  Holy  Supper  being  an  external  medi- 
urn  to  those  who  receive  it  worthily,  of  introduction,  as  to 
spirit,  into  heaven,  and  of  conjunction  with  the  Lord ;  of 
which  also  it  is  a  sign  and  seal. 

"  11.  That,  immediately  after  death,  which  is  only  a  put- 
ting off  of  the  material  body,  never  to  be  resumed,  man  rises 
again  in  a  spiritual  or  substantial  body,  in  which  he  continues 
to  live  to  eternity ;  in  heaven,  if  his  ruling  affections,  and 
thence  his  life,  have  been  good ;  and  in  hell,  if  his  ruling 
affections,  and  thence  his  life,  have  been  evil. 


—   ■*tm*fc 


■igj«**JgHW<M|lit»l*iitg  ;ff  1*1  „n  I  -. 


SWEDENB0H0IAN3. 


155 


w  life  :  That,  to 
ought,  or  of  life, 
jaiiist  Goi),  and 
ho  in  the  aggre- 
.  gcKxl  affections, 
I  cherished  and 
om  God  :  That 
nself;  neverthe- 
that  it  is  from 
at  so  far  as  man 
remitted,  o»  for- 
niself,  but  from 
truth,  has  faith, 
calogue  teaches 

ks,  are  unitedly 
without  faith,  is 
t  charity,  is  not 
h,  without  good 
things,  because 
ng  of  faith,  of 
hat  all  is  of  the 

are  sacraments 
ently  observed ; 
uction  into  the 
)urification  and 
I  externa]  medi- 
oduction,  as  to 
I  the  Lord ;  of 

1  is  only  a  put- 
med,  man  rises 
;h  he  continues 
affections,  and 
11,  if  his  ruling 


"  12.  That  Now  is  the  time  of  the  Second  Advent  of  the 
Lord  which  is  a  Coming,  not  in  Person,  l)ut  in  the  power 
and  glory  of  his  Holy  Word  :  Tiiut  it.  is  attended,  like  his 
first  Coming,  with  the  restoration  to  order  of  all  things  in  the 
spiritual  world,  where  the  wonderful  divine  operation,  com- 
monly expected  under  the  name  of  the  Last  Judgment,  haa 
in  consequence  been  performed  ;  and  with  the  preparing  of 
the  way  for  a  New  Church  on  the  earth,  —  the  first  Christian 
Church  having  spiritually  come  to  its  end  or  consummation, 
throurrh  evils  of  life  and  errors  of  doctrine,  as  foretold  by  the 
Lord  in  the  Gospels :  And  that  this  New  or  Second  Chris- 
tian  Church,  which  will  be  the  Crown  of  all  Churches, 
and  will  stand  forever,  is  what  was  representatively  seen  by 
John,  when  he  beheld  the  holy  city.  New  Jerusalem,  de- 
scending from  God  out  of  heaven,  prepared  as  a  bvide 
adorned  for  her  husband." 

The  leading  theological  works  of  Swedenborg  are,  the 
Heavenly  Arcana,  in  twelve  octavo  volumes,  "giving  an 
explanation  of  the  books  of  Genesis  and  Exodus,  being  a 
key  to  what  he  calls  the  internal  or  spiritual  sense  of  the 
sacred  Scriptures.  The  next  in  importance  is  the  Apoca- 
lypse Explabud,  in  six  octavo  volumes,  containing  a  full 
explanation  of  that  book. 

From  his  last  work,  The  True  Christian  Religion,  we 
make  the  following  extracts,  to  show  some  of  his  peculiar 
views  and  style  of  writing :  — 

"CONCERNING  THE  SPIRITUAL  WORLD. 
"  The  spiritual  world  has  been  treated  of  in  a  particular 
work  concerning  Heave.v  and  Hell,  in  which  many  things 
of  that  world  are  described ;  and,  because  every  man,  after 
death,  comes  into  that  world,  the  state  of  men  there  is  also 
described.  Who  does  not  know,  or  may  not  know,  that  man 
lives  after  death  ?  both  because  he  is  born  a  man,  created  an 
image  of  God,  and  because  the  Lord  teaclies  it  in  his  word. 


f»*'  ■>■■ 


156 


SWEDENBORr.IANS. 


But  what  life  he  ia  to  live,  has  been  hitlierto  unknown.  It 
has  been  believed  that  then  he  would  be  n  soul,  of  which 
they  entertained  no  other  idea  than  us  of  ether,  or  air ;  thus 
that  it  is  breath,  or  spirit,  hucIi  as  man  breathes  out  of  his 
moulli  when  he  dies,  in  which,  nevertheless,  his  vitality  re- 
sides; but  that  it  is  witliuit  sight,  such  as  is  of  the  eye,  with- 
out hearing,  such  as  is  of  the  oar,  mid  without  speech,  such 
as  is  of  the  mouth;  when  yet,  man.  after  death,  is  equally  a 
man,  and  such  a  man,  that  he  does  not  know  but  that  he  is 
Btill  in  the  former  world.  He  walks,  runs,  and  sits,  as  in  the 
former  world  ;  he  lies  down,  sleeps,  and  wakes  up,  a,"  in  the 
former  world ;  he  eats  and  drinks,  a^  in  the  former  world ; 
he  enjoys  conjugial  delight,  as  in  the  former  world;  in  a 
word,  he  is  a  man  as  to  all  and  ev(  ry  particular;  whence  it 
is  manifest,  that  death  is  not  an  extinction,  but  a  continuation, 
of  life,  and  that  it  is  only  a  iransition. 

"  That  man  is  ('(iiially  a  man  after  death,  although  he  does 
not  then  appear  to  the  eyes  of  the  material  body,  may  be  evi- 
dent from  the  angels  seen  by  Abraham,  Hagar,  Gideon, 
Daniel,  and  some  of  the  prophets,  —  from  the  angels  seen  in 
the  Lord's  sepulchre,  and  afterwards,  many  times,  by  John, 
concerning  whom  in  the  llevelation,  —  and  especially  from 
the  Lord  himself,  who  showed  that  he  was  a  man  by  the  touch 
and  by  eating,  and  yet  he  became  invisible  to  their  eyes. 
Who  can  be  so  delirious,  as  not  to  acknowledge  that,  al- 
though he  was  invi.sible,  he  was  still  equally  a  man  ?  The 
reason  why  they  saw  him  was,  because  then  the  eyes  of  their 
spirit  were  opened ;  and,  when  these  arc  opened,  the  things 
which  arc  in  the  spiritual  world  appear  as  clearly  as  those 
which  are  in  the  natural  world.  The  difference  between  a 
man  in  the  natural  world  ahd  a  man  in  the  spiritual  world  is, 
that  the  latter  is  clothed  with  a  substantial  body,  but  the 
former  with  a  material  body,  in  which,  inwardly,  is  his  sub- 
stantial body ;  and  a  substantial  man  sees  a  substantial  man 
as  clearly  as  a  material  man  sees  a  material  man  ;  but  a  sub- 
staatial  man  cannot  see  a  material  man,  nor  a  material  man 


-s*«#pKa,^,-i»«,i. 


i.llUJIIL.IIIHIJ 


to  unknown.  It 
a  suul,  of  which 
tliir,  or  air ;  thus 
!iilhos  out  of  his 
H^,  his  vitality  re- 
i  of  till!  eye,  with- 
lout  speech,  such 
ciith,  is  equally  n 
nv  but  that  he  is 
uid  sit!«,  aa  in  the 
kes  up,  af  in  the 
lie  former  world ; 
Tier  world;  in  a 
cular ;  whence  it 
lit  a  continuation, 

although  he  does 
body,  may  be  evi- 
Ilagar,  Gideon, 
\ie  angels  seen  in 
,•  times,  by  John, 
A  especially  from 
man  by  the  touch 
lie  to  their  eyes, 
owledge  that,  al- 
ly a  man  ?  The 
the  eyes  of  their 
jened,  the  things 
clearly  as  those 
jrence  between  a 
spiritual  world  is, 
al  body,  but  the 
ardly,  is  his  sub- 
substantial  man 
man ;  but  a  sub- 
r  a  material  man 


■WEDENBOROIA.VS. 


167 


»  substantial  man,  on  account  of  the  difference  between  ma- 
terial and  substantial,  which  is  such  as  may  be  described,  but 
not  in  a  (e\v  words. 

"  From  the  things  seen  for  so  many  years,  I  can  relate  the 
following  That  there  are  lands  in  the  spiritual  world,  as 
well  as  in  rlie  natural  world,  and  that  there  are  also  plains, 
and  valleys,  and  nuHintains,  and  hills,  and  likewise  fountains 
and  rivers;  that  there  are  paradises,  gardens,  groves,  and 
woods;  that  there  arc  cities,  and  in  them  palaces  and  houses; 
and  also  that  there  are  writings  and  books;  that  there  are 
employments  and  tradings;  and  that  there  are  gold,  silver, 
and  precious  stones;  in  a  \vou\,  that  there  arc  all  things 
whatsoever  that  are  in  the  natural  world  ;  but  those  in  heaven 
are  immensely  more  perfect.  But  the  difference  is,  that  all 
things  that  are  seen  in  the  spiritual  world  are  created  in  a 
moment  by  the  Lord,  as  houses,  paradises,  food,  and  other 
things;  and  that  they  are  created  for  correspondence  with 
the  interiors  of  the  niigels  and  spirits,  which  are  their  affec- 
tions and  thoughts  thence ;  but  that  all  things  that  are  seen 
in  the  natural  world  exist  and  grow  from  seed. 

"  Since  it  is  so,  and  1  have  daily  spoken  there  with  the 
nations  and  people  of  this  world,  — thus  not  only  with  those 
who  are  in  Europe,  but  also  with  those  who  are  in  Asia  and 
in  Africa,  thus  with  those  who  are  of  various  religions,— 
I  shall  add,  as  a  conclusion  to  this  vork,  a  short  description 
of  the  state  of  some  of  them.     It  i<  to  be  observed,  that  the 
state  of  every  nation  and  people  in  general,  as  well  as  of  each 
individual  in  particular,  in  the  spiritual  world,  is  according 
to  the  acknowledgment  of  God,  and  the  worship  of  him; 
and  that  all  who  in  heart  acknowledge  a  God,  and,  after  this 
time,  those  wha  acknowledge  the  Lord  Jesus  Christ  to  be 
God,  the  Redeemer  and  Savior,  are  in  heaven;    and  that 
those  who  do  not  acknowledge  him  are  under  heaven,  and 
are  there  instructed ;  and  that  those  who  receive  are  raised 
up  into  heaven,  and  that  those  u'ho  do  not  receive  are  cast 
down  into  hell." 

Swedenborg  says,  «« The  Dutch  are  easily  distingaiahed 
14 


158 


DWEDENBOBOUNt. 


from  others  in  the  spiritual  world,  because  they  appear  in 
garments  lik<;  those  which  they  wore  in  the  natural  world, 
with  the  diMinction,  that  tlioHc  appear  in  iiner  onen,  who  have 
received  I'aith  and  spiritual  life.  The  reason  why  they  are 
clothed  in  the  like  garnientn  iit,  because  they  remain  con- 
stantly  in  the  principicH  of  tiieir  religion ;  and  all  in  the  spir- 
itual world  are  clotlied  according  to  them ;  wherefore,  those 
there  who  are  in  divine  truths,  have  white  garments,  and  of 
fine  linen. 

"  The  cities  in  which  the  Dutch  live  are  guarded  in  a  sin- 
gular maimer :  ail  the  streets  in  them  are  covered  with  roofs, 
and  there  are  gates  in  the  streets,  so  that  they  may  not  be 
seen  from  the  rocks  and  hills  round  about :  this  is  done  on 
account  of  their  inherent  prudence  in  concealing  their  de- 
signs, and  not  divulging  their  intentions;  lor  such  things,  in 
the  spiritual  world,  are  drawn  forth  by  inspection.  When 
any  one  comes  for  the  purpose  of  exploring  their  state,  and 
is  about  to  go  out,  he  is  led  to  the  gates  of  the  streets,  which 
are  shut,  and  thus  is  led  back,  .-uid  led  to  others,  and  this 
even  to  the  highest  degree  of  vexation,  and  then  he  is  let  out : 
this  is  dt)ne  that  he  may  not  return.  Wives,  who  affect  do- 
minion over  their  husbands,  live  at  one  side  of  the  city,  and 
do  not  meet  their  husbands,  except  when  they  are  invited, 
which  is  done  in  a  civil  manner ;  and  then  they  also  lead 
them  to  houses,  where  consorts  live  without  exercising  do- 
minion over  each  other,-  and  show  them  how  clean  and  ele- 
gant their  houses  are,  and  what  enjoyment  of  life  they  have, 
and  that  they  have  these  things  from  mutual  and  conjugal 
love.  Those  wives  who  attend  to  the.se  things,  and  are  af- 
fected by  them,  cease  to  exercise  dominion,  and  live  together 
with  their  husbands ;  and  then  they  have  a  habitation  assigned 
to  them  nearer  to  the  middle,  and  are  called  angels  :  the  rea- 
son is,  becatise  truly  conjugal  love  is  heavenly  love,  which  is 
without  dominion. 

"  With  respect  to  the  English  nation,  the  best  of  them  arc  in 
the  centre  of  all  Christians,  because  they  have  interior  intel- 
lectual ligbt.     This  does  not  appear  to  any  oae  in  the  natural 


-^mmm^m^mmi^ 


SWEDENBOHOUNg, 


159 


tliey  appear  in 
natural  world, 
oneo,  who  have 
)ti  why  they  are 
oy  renniiti  con- 
I  all  iti  the  spir- 
V he re tore,  those 
irriieiitH,  and  of 

jarded  in  a  till- 
ered with  roofH, 
hey  may  not  be 
this  in  done  on 
ealing  their  de- 
such  things,  in 
lection.     When 

their  state,  and 
e  streets,  which 
others,  and  this 
en  he  is  let  out ; 

who  affect  do- 
of  the  city,  and 
hey  are  invited, 
I  they  also  lead 
,  exercising  dc- 

clean  and  ele- 
'  life  they  have, 
il  and  conjugal 
igs,  and  are  af- 
nd  live  together 
•itation  assigned 
mgels :  the  rea- 
y  love,  which  is 

St  of  them  are  in 
re  interior  intel- 
ic  in  the  natural 


world,  but  it  appears  conspicuously  in  the  spiritual  world. 
This  liijht  they  derive  IVom  the  liberty  of  speaking  and 
writinfT,  and  thereby  of  tlunking.  With  others,  who  are  not 
in  such  iilMrty,  that  light,  not  having  any  outlet,  i.^  .bstructod. 
That  light,  indeed,  is  not  active  of  itself,  l,ut  it  \>i  made  ac 
live  by  others,  especially  by  men  of  reputation  and  authority. 
As  soon  as  any  thing  is  said  by  them,  that  light  shines  f„rth. 
"  For  this  reason,  Ihey  have  moderators  appointed  over  tlion 
in  the  spiritual  world;  and  priests  are  given  to  them,  of  high 
reputation  and  eminent  talents,  in  whose  opinion^  Irom  this 
their  natural  disposition,  they  arcpiiesee. 

"  There  are  two  great  cities,  ike  London,  into  which  most 
of  the  English  come  after  death  it  has  been  given  me  to  see 
the  former  city,  and  also  to  walk  over  it.  The  middle  of  that 
city  is  where  the  merchants  meet  in  Loii,'«-  vhich  is  called 
the   Exchange:    there    the  moderators  ll.      *ibove   that 

middle  is  the  east,  below  it  is  the  we  i.  on  the  r    ht  side  is 
the  south,  on  the  left  side  is  the  north      ;;  tht  e       rn  quar- 
ter, those  dwell  who  have  preeminently  Ir-.j  ,i  life        charity: 
there  are  magnificent  palaces.     In  the  s      ii-ra  quarter  the 
wise  dwell,  with  whom  there  are  many  splendid  things.     In 
the  northern  quarter,  those  dwell  who  have  prcetrinently 
loved  the  liberty  of  speaking  and  writing.     In  the  western 
quarter,  those  dwell  who  boast  of  justification  by  faith  alone. 
On  the  right  there,  in  this  quarter,  is  the  entrance  into  this 
city,  and  also  a  way  out  of  it :  those  who  live  ill  are  -   nt  out 
there.     The  ministers  who  are  in  the  weM ,  and  teach  that 
faith  alone,  dare  not  enter  the  city  through  the  great  streets, 
but  through  narrow  alleys ;   since  no  other  inhabitcnts  are 
tolerated  in  the  city  itself,  than  those  who  are  in  the  faith  of 
charity.     I  have  heard  them  complainnig  of  the  preachers 
from  the  west,  that  they  compose  their  sermons  with  such 
art  and  eloquence,  and  introduce  into  them  the  strange  doc 
trine  of  justification  by  faith,  that  they  do  not  know  whether 
good  ought  to  be  done  or  not.     They  preach  faith  as  intrinsic 
good,  and  separate  this  from  the  good  of  charity,  which  they 


IfiO 


SWEDENBORGIANS. 


cali  meritorious,  and  thus  not  acceptable  to  God.  But,  when 
those  who  dwell  in  the  eastern  and  southern  quarters  of  the 
city  hear  such  sermons,  they  go  out  of  the  temples ;  and  the 
preachers  afterwards  are  deprived  of  the  priestly  office." 


"CONCERNING  THE  POPISH  SAINTS  IN  THE  SPIRITUAL 
WORLD. 

"  It  is  known  that  man  has  innate  or  hereditary  evil  from 
parents ;  but  it  is  known  to  few  in  what  that  dwells,  in  its 
fulness :  it  dwells  in  the  love  of  possessing  the  goods  of  all 
others,  and  in  the  love  of  ruling ;  for  this  latter  love  is  such, 
that,  as  far  as  the  reins  are  given  to  it,  so  far  it  bursts  forth, 
until  it  burns  with  the  desire  of  ruling  over  all,  and,  atlength, 
\-ishes  to  be  invoked  and  worshipped  as  a  god.  This  love  is 
the  serpent,  which  deceived  Eve  and  Adam ;  for  it  said  to 
the  woman,  God  doth  know,  in  the  day  that  yc  eat  of  the 
fruit  of  that  tree,  your  eyes  will  be  opened,  and  then  iB 
WILL  BE  AS  God.  (Gen.  iii.  4,  5.)  As  far,  therefore.,  as 
man,  without  restraint,  rushes  into  this  love,  so  far  he  averts 
himself  from  God,  and  turns  to  himself,  and  becomes  a  wor- 
shipper of  himself;  and  then  he  can  invoke  God  with  a  warm 
mouth  from  the  love  of  self,  but  with  a  cold  heart  from  con- 
tempt of  God.  And  then,  also,  the  divine  things  of  the 
church  may  serve  for  means ;  but,  because  the  end  is  domin- 
ion, the  means  are  regarded  no  more  than  as  they  are  sub- 
servient to  it.  Such  a  person,  if  he  is  exalted  to  the  highest 
honors,  is,  in  his  own  imagination,  like  Atlas  bearing  the 
terraqueous  globe  upon  his  shoulders,  and  like  Phgebus,  with 
his  horses,  carrying  the  sun  around  the  world.       ^ 

"  Since  man  hereditarily  is  such,  therefore  all  who,  by 
papal  bulls,  have  been  made  saints,  in  the  spiritual  world 
are  removed  from  the  eyes  of  others,  and  concealed,  and  all 
intercourse  with  their  worshippers  is  taken  away  from  them : 
the  reason  is,  lest  that  most  pernicious  root  of  evil  should  be 
excited  in  them,  and  ihey  should  be  brought  into  such  fan- 
tastic deliriums  as  there  are  with  demons.    Into  such  deliri- 


I  God.  But,  when 
rn  quarters  of  the 
!  temples ;  and  the 
riestly  office." 

THE  SPIRITUAL 

ereditary  evil  from 
that  dwells,  in  its 
g  the  goods  of  all 
alter  love  is  such, 
far  it  bursts  forth, 
all,  and,  at  length, 
god.  This  love  is 
im;  for  it  said  to 
'hat  yc  eat  of  the 

led,  AND    THEN    fE 

far,  therefore.,  as 
e,  so  far  he  averts 
id  becomes  a  wor- 
:  God  with  a  warm 
Id  heart  from  con- 
ine   things   of  the 

the  end  is  dcmin- 
1  as  they  are  sub- 
Ited  to  the  highest 
Atlas  bearing  the 
like  Phgebus,  with 
rid.      . 

efore  all  who,  by 
le  spiritual  world 
concealed,  and  all 

away  from  them: 
;  of  evil  should  be 
fht  into  such  fan- 

Into  such  deliri- 


I  iiii«m.„iii 


SVTEDENBORGIANS, 


161 


ams  those  come,  who,  while  they  live  in  the  world,  zealous- 
ly aspire  to  be  made  saints  after  death,  that  they  may  be 
invoked. 

"  Many  of  the  Roman  Catholic  persuasion,  especially  the 
monks,  when  they  come  into  the  spiritual  world,  inquire  for 
the  saints,  particularly  the  saint  of  their  order ;  but  they  do 
not  find  them,  at  which  they  wonder;  but  afterwards  they 
are  instructed  that  they  are  mixed  together,  eitlier  with  those 
who  are  in  heaven,  or  with  those  who  are  in  the  earth  below ; 
and  that,  in  either  case,  they  know  nothing  of  the  worship 
and  invocation  of  themselves,  and  that  those  who  do  know, 
and  wish  to  be  invoked,  fall  into  deliriums,  and  talk  foolishly. 
The  worship  of  saints  is  such  an  abomination  in  heaven 
that,  if  they  only  hear  it,  they  are  filled  with  horror ;  since, 
as  far  as  worship  is  ascribed  to  any  man,  so  far  it  is  withheld 
from  the  Lord ;  for  thus,  he  alone  is  not  worshipped ;  and,  if 
the  Lord  alone  is  not  worshipped,  a  discrimination  is  made, 
which  destroys  communion,  and  the  happiness  of  life  flowing 
from  it.     That  I  might  know  what  the  Roman  Catholic  saints 
are,  in  order  that  I  might  make  it  known,  as  many  as  a 
hundred  were  brought  forth  from  the  earth  below,  who  knew 
of  their  canonization.     They  ascended  behind  my  back,  and 
only  a  few  before  my  face ;  and  I  spoke  with  one  of  them, 
who,  they  said,  was  Xavier.     He,  while  he  talked  with  me, 
was  like  a  fool ;  yet  he  could  tell,  that,  in  his  place,  where 
he  was  shut  up  with  others,  he  was  not  a  fool,  but  that  he 
becomes  a  fool  as  often  as  he  thinks  that  he  is  a  saint,  and 
wishes  to  be  invoked.     A  like  miirmur  I  heard  from  those 
who  were  behind  my  back.     It  is  otherwise  with  the  saints, 
so  called,  in  heaven :  these  know  nothing  at  all  of  what  is 
done  on  earth ;  nor  is  it  given  them  to  speak  with  any  of  the 
Roman  Catholic  persuasion,  who  are  in  that  superstition,  lest 
any  idea  of  that  thing  should  enter  into  them. 

"  From  this  their  staie,  every  one  may  conclude  that  invo- 
cations of  them  are  only  mockeries ;  and,  moreover,  I  can 
assert,  that  they  do  not  hear  their  invocations  on  earth,  any 
more  than  their  images  do  at  the  sides  of  the  streets,  not  any 
14* 


-1!   rtv 


w 


II 


Wf^>:9jr'7^^ 


163 


FIOHTINU    ^UAK.I!:K». 


more  than  the  walla  of  the  temple,  nor  any  more  than  the 
birds  that  build  their  nests  in  towers.  It  is  said,  by  their 
servants  on  eartli,  tliat  the  saints  reign  in  heaven,  together 
with  the  Lord  Jesus  Christ ;  but  tiiis  is  a  figment  and  a  false- 
hood ;  for,  they  no  more  reign  with  the  Lord,  than  a  hostler 
with  a  king,  a  porter  with  a  grandee,  or  a  footman  with  a 
primate;  for  John  the  Baptist  said,  concerning  the  Lord,  that 
he  was  not  tvorthif  to  vnloose  the  latchet  of  his  shoe,  (Mark 
1 :  7.  John  1 :  27.)     What,  then,  are  those  who  are  such  ? 

"  There  appears,  sometimes,  to  the  people  of  Paris,  who 
are  in  the  spiritual  world,  in  a  society,  a  certain  woman  of  a 
common  stature,  in  shining  raiment,  and  of  a  face,  as  it 
were,  holy ;  and  she  says  that  she  is  Genevieve  ;  but,  when 
any  begin  to  adore  her,  then  her  face  is  immediately  changed, 
and  also  her  raiment,  and  she  becomes  like  an  ordinary 
woman,  and  reproves  them  for  wishing  to  adore  a  woman, 
who,  among  her  companions,  is  in  no  higher  estimation  than 
as  a  maid-servant,  wondering  that  the  men  of  the  world 
should  be  captivated  by  such  trifles. 

"  To  the  above,  I  shall  add  this,  which  is  most  worthy  of 
attention.  Once,  Mary,  the  Mother  of  the  Lord,  passed 
by,  and  was  seen  overhead  in  white  raiment ;  and  then, 
stopping  a  while,  she  said  that  she  was  the  mother  of  the 
Lord,  and  that  he  was  indeed  born  of  her ;  but  that  he,  being 
made  God,  put  oflf  all  the  human  from  her,  and  that,  there- 
fore, she  now  adores  him  as  her  God ;  and  that  she  is  un- 
%villing  that  any  one  should  acknowledge  him  for  her  son, 
since  in  him  a!!  is  divine." 


FIGHTING  QUAKERS. 

The  term  Fighting  or  Wet  Quaker  is  applied  to  those 
who  retain  the  Quaker  faith,  but  adopt  the  manners  and  cos- 
tume of  other  denominations.    The  celebrated  Nathaniel 


WWIPWll 


''^mmrtsem^ 


more  than  the 
I  said,  by  tlicir 
Jiiven,  together 
3rit  and  a  false- 

than  a  hostler 
botman  with  a 

the  Lord,  that 
is  shoe,  (Mark 
lo  are  such  1 

of  Paris,  who 
in  woman  of  a 
a  face,  as  it 
VE ;  but,  when 
iatel)'  changed, 
6  an  ordinary 
:lore  a  woman, 
stimation  than 
of  the  world 

nost  worthy  of 
i  Lord,  passed 
nt ;  and  tlien, 
mother  of  the 
t  that  he,  being 
uid  that,  there- 
hat  she  is  un- 
n  for  her  son, 


)plied  to  those 
Jiners  and  cos- 
ited  Nathaniel 


HARMONISTS. 


163 


Greene  was  one  of  this  character,  as  were  many  of  the  people 
of  Rhode  Island,  where  religious  liberty  first  erected  its 
standard  in  America. 

"When  the  British  army  had  possession  of  Philadelphia,  a 
committee  of  three  of  the  leading  men  of  the  society  of 
Friends  had  permission  to  go  to  the  head-quarters  of  Gen- 
eral  Washington,  relative  to  some  matters  of  inconvenience  of 
some  of  their  brethren,  within  Washington's  command.     The 
generid  listciied  to  them  with  his  usual  courtesy  and  wisdom, 
but  could  not  determine  the  business  till  the  next  day.     In 
the  mean  time,  he  told  tiiem  he  would  put  them  under  the 
protection  of  an  officer  of  their  own  society,  and  thereupon 
se.ii  ibr  General  Nathaniel  Greene;  and  when  he  arrived,  in 
full    uniform,    he    introduced  '  the   Friends '  to  each  other. 
After  a  little  silence.  Friend  James  Pcmberton  turned  slowly 
to  General  Greene,  and  said,  '  Dost  thou  profess  to  be  one 
of  our  persuasion  ? '     '  O,  yes,"  said  the  general ;  '  I  was  so 
educated.'     The  committee  looked  at  each  other,  and  upon 
the   general's   sword,  when  one  of  them  said,  '  May  I  ask 
General  Greene  what  part  of  our  land  thou  wast  born  and 
brought  up  in  ? '     '  O,  yes,  yes,'  replied  Greene  ;  •  I'm  from 
Rhode  Island.'     '  Oho,'  rejoined  more  than  one  of  them, 
'  yes,  yes,  a  Rhode  Island  CiuAKr.R  !    Yes,  Friend  Greene, 
we  are  sati.sfied  with  thy  explanation,  and  will  accept  of  thy 
kind  offer.'     Greene  betrayed  a  momentary  flush  of  disconcer- 
tion,  at  which,  it  was  said,  Washington's  countenance  half 
smiled  at  the  Rhode  Island  Quaker!  " 


HARMONISTS. 

Mr.  George  Rapp  and  other  emigrants  arrived  from  Ger- 
many, and  settled  in  the  interior  of  Pennsylvania,  about  the 
year  1805.  They  formed  an  economy  on  the  primitive  plan 
of  having  "  ail  things  in  common."    They  appear  to  have 


■'■"■;T«!ir.'^^«*"' >*f>: *^T*?»WipBti."J  ^KiJimiMii 


164 


DOKRELITES. 


prospered.  In  1814  they  sold  their  property  in  Pennsylvania, 
and  removed  to  Indiana,  to  form  a  new  establishment,  on  an 
iiT»proved  plan.  They  profess  the  Protestant  religion,  but 
admit  of  universal  toleration.  They  cultivate  >he  learned 
languages  and  professions,  and  maintain  strict  morals,  with 
a  due  observation  of  the  Sabbath.  They  keep  watch  by 
turns  at  night;  and,  after  crying  the  hour,  add,  "  A  day  is 
past,  and  a  step  made  nearer  our  end.  Our  time  runs 
away,  and  the  joys  of  heaven  are  our  reward."  (See  Acts 
4:  32.) 


DORRELITES. 

A  SECTARY,  by  the  name  of  Dorrel,  appeared  in  Leyden, 
Mass.,  about  fifty  years  ago,  and  made  some  proselytes.  Tho 
following  are  some  of  his  leading  sentiments  :  —  Jesus  Christ 
is,  as  to  substance,  a  spirit,  and  is  God.  He  took  a  body, 
died,  and  never  rose  from  the  dead.  None  of  the  human 
race  will  ever  rise  from  their  graves.  The  resurrection, 
spoken  of  in  Scripture,  is  only  one  from  sin  to  spiritual 
life,  which  consists  in  perfect  obedience  to  God.  Written 
revelation  is  a  type  of  the  substance  of  the  true  revelation, 
which  God  makes  to  those  whom  he  raises  from  spiritual 
death.  The  substance  is  God  revealed  in  the  soul.  Those 
who  have  it  are  perfect,  are  incapable  of  sinning,  and  have 
nothing  to  do  with  the  Bible.  The  eternal  life,  purchased 
by  Christ,  was  an  eternal  succession  of  natural  generation. 
Heaven  is  light,  and  hell  is  darkness.  God  has  no  wrath. 
There  is  no  opposition  between  God  and  the  devil,  who  have 
equal  power  in  their  respective  worlds  of  light  and  darkness. 
Those  who  are  raiked  are  free  from  all  civil  laws ;  are  not 
bound  by  the  marriage  covenant ;  and  the  perfect  have  a 
right  to  promiscuous  intercourse.  Neither  prayer  nor  any 
other  worship  is  necessary.  There  is  no  law  but  that  of 
nature.     There  is  no  future  judgment,  nor  any  knowlcdgCt 


m 


"f^wHWKniij.ijwju.wiiii 


II  Pennsylvania, 
lishnicnt,  on  an 
t  religion,  but 
ite  'he  learned 
ct  morals,  with 
keep  watch  by 
dd,  "  A  day  is 
Our  time  runs 
d."     (See  Acts 


red  in  Leyden, 
roselytes.  The 
—  Jesus  Christ 
e  took  a  body, 

of  the  human 
le  resurrection, 
sin  to  spiritual 
God.  Written 
true  revelation, 
I  from  spiritual 
e  soul.  Those 
ining,  and  have 

life,  purchased 
iral  generation. 

has  no  wrath, 
devil,  who  have 
It  and  darkness. 

laws ;  are  not 
perfect  have  a 
prayer  nor  any 
iw  but  that  of 
any  koowlodgcs 


DOmtELIXES. 


165 


in  the  future  state,  of  what  is  done  in  this  world.  God  has  no 
forethought*,  no  knowledge  of  wiiat  p.usses  in  the  dark  world, 
which  is  holi,  nor  any  knowledge  of  wiiat  has  taken  place,  or 
will  take  place,  in  this  world.  Neither  God  nor  the  devil  has 
any  power  to  control  man.  There  are  two  kinds  of  perfec- 
tion —  that  of  the  head,  and  that  of  the  members.  The  leader 
is  perfect  ud  the  head ;  but  none  of  his  followers  can  be  so, 
in  this  sense,  so  long  as  the  leader  continues.  All  covenants 
which  God  has  heretoforo  entered  into  with  man,  are  at  an 
end,  and  a  new  covenant  made  with  the  leader,  (J)orrel,)  in 
which  he  ha.s  all  power  to  direct,  and  all  the  blessings  of 
which  must  bo  lot)ked  for  through  him.  Neither  Moses  nor 
Chri.st  wrought  any  miracles.  I  (says  Dorrel)  stand  the  same 
as  Jesus  Christ  in  all  respects.  My  disciples  stand  in  the 
same  relation  to  me,  as  the  disciples  of  Christ  did  to  him.  I 
am  to  be  worshipped  in  the  same  manner  as  Christ  was  to  be 
worshipped,  as  God  united  to  human  flesh.  This  sect  was 
broken  up  in  the  following  manner  :  — 

One  of  Dorrel's  lectures  was  attended  by  Captain  Ezekiel 
Foster,  of  Leyden,  a  man  of  good  sense,  of  a  strong,  muscular 
frame,  and  a  countenance  which  bespoke  authority.  When 
Dorrel  came  to  the  declaration  of  his  extraordinary  powers, 
he  had  no  sooner  uttered  the  words,  '  No  arm  can  hurt  my 
flesh,'  than  Foster  rose,  indignant  at  the  imposture  he  was 
practising  on  his  deluded  followers,  and  knocked  down  Dorrel 
with  his  fist.  Dorrel,  in  great  trepidation,  and  almost  sense- 
less, attempted  to  rise,  when  he  received  a  second  blow,  at 
which  he  cried  for  mercy.  Foster  engaged  to  forbear,  on  con- 
dition that  he  would  renounce  his  doctrines,  but  continued 
beating  him.  Soon  a  short  parley  ensued,  when  Dorrel  con- 
sented, and  did  renounce  his  doctrines  in  the  hearing  of  all 
his  astonished  followers.  He  further  told  them,  that  his  object 
was  to  see  what  fools  he  could  make  of  mankind.  His  follow- 
ers,  ashamed  and  chagrined  at  being  made  the  dupes  of  such 
an  unprincipled  fellow,  departed  in  peace  to  their  homes. 
Dorrel  promised  his  assailant,  upon  the  penalty  of  his  life, 
never  to  attempt  any  similar  imposition  upon  the  people. 


'':  M 


)^  il" 


166 


OSnOODITES- 


■  ROOERENES. 


OSGOODITES. 

These  people  profess  to  believe  in  one  God,  who  ss  ftiDy 
acquainted  with  Jl  his  own  works;  but  they  beheve  thcte 
are  some  things  dooe  by  wicked  agents,  of  which  G<.'1  his  po 
knowledge,  They  -eject  the  idea  of  Christ'?  divinity,  phH  oj" 
any  thing  special  in  regeneration.  They  pretend  to  niirao 
ulous  gifts,  such  as  healing  the  sick,  and  praving  dov  :  the 
judgments /)f  God  upon  those  who  oppose  them  They  deny 
any  ihing  peculiarly  satrcd  in  the  Chriht fan  Sabbath,  although 
they  generally  meet  on  that  day  i'or  religious  worship,  bat 
without  much  regard  to  orden  They  rejecs  the  oitiinances 
of  baptism  ."nd  the  Lord's  supper.  They  are  tjppoyed  to 
Bible  societii  s,  and  other  moral  and  religious  iiiiititutionK  of 
♦  i '   J-ay,  particularly  to  temperance  societies. 

This  t  ct  arose  ah,;!ut  the  year  1812,  m  the  county  of  Mer- 
ximiitk,  V-i.  H.,  whese  a  few  societies  exist.  Jacob  Osgood  is 
thei.  ioi'o'er. 


ROGERENES. 

This  is  a  sect  calling  themselves  Seventh-Day  Baptists, 
that  arose  in  New  England  about  the  year  1674.  John  and 
James  Rogers  were  their  leaders.  They  were  peculiar  in 
their  language,  dress,  and  manners  ;  they  employed  no  physi- 
cian, nor  used  any  medicine  :  they  paid  no  regard  to  the  Chris- 
tian Sabbath,  and  disturbed  and  abused  those  that  did.  It  js 
Baid  that  a  few  of  this  people  still  remain.  See  the  Battle- 
Axe,  a  work  published  by  them  a  few  years  ago,  at  their  print- 
ing establishment,  at  Groton,  Conn. 


^^t^^ffd^e^r-f^l^^-        >i. 


j— 


WHIPPERS WILK1NS0NIAN8. 


167 


)d,  who  is  fvillv 
y  beh';'j(j  th.ta 
lich  G(.A  his  no 
divinity .  pnrl  of 
itend  to  inirao 
lying  dov  :  the 
m  They  deny 
bbath,  although 
IS  worshij),  but 
the  Oi-ainances 
are  uppoaed  to 
3  iD<.<tttutionfj  of 

county  of  Mer- 
acob  Osgood  is 


1-Day  Baptists, 
74.  John  and 
;re  peculiar  in 
loyed  no  physi- 
rd  to  the  Chris- 
that  i'\d.  It  is 
See  the  Battle- 
I,  at  their  print- 


WHIPPERS. 

This  denomination  sprang  up  in  Italy,  in  the  thirteenth 
century,  and  was  thence  propagated  through  almost  all  the 
countries  of  Europe.  The  society  that  embraced  this  new 
discipline,  Tm  in  multitudes,  composed  of  persons  of  both 
sexes,  and  all  ranks  and  ages,  throusrh  the  public  streets,  with 
whips  in  their  hands,  lashing  their  naked  bodies  with  the 
most  astonishing  .severity,  with  a  view  to  obtain  the  divine 
mercy  for  themselves  and  others,  by  their  voluntary  mortifi- 
cation  and  penance.  This  sect  made  their  appearance  anew 
in  the  fourteenth  century,  and  taught,  among  other  things, 
that  flagellation  was  of  equal  virtue  with  baptism  and  other 
sacraments ;  that  the  forgiveness  of  all  sins  was  to  be  obtained 
by  it  from  God,  without  the  merit  of  Jesus  Christ ;  that  the 
old  law  of  Christ  was  soon  lo  be  abolished,  and  that  a  new 
law,  enjoining  the  baptism  of  blood,  to  be  administered  by 
whipping,  was  to  be  substituted  in  its  place. 

A  new  denomination  of  Whippers  arose  in  the  afteenth 
century,  who  rejected  the  sacraments  and  every  branch  of 
external  worship,  and  placed  their  only  hopes  of  salvation  in 
faith  a.i\i  fiagellation. 


WILKINSONIANS. 

The  followers  of  Jemima  Wilkinson,  who  was  born  in 
Cumberland,  R.  I.  In  1776,  she  asserted  that  she  was  taken 
sick,  and  actually  died  ad  that  her  soul  went  to  heaven. 
Soon  after,  her  body  was  reanimated  with  the  spirit  rnd 
power  of  Christ,  upon  which  she  set  up  as  a  public  teacher, 
and  declared  she  had  an  immediate  revelation  for  all  she 
delivered,  and  was  arrived  to  a  state  of  absolute  perfection. 
It  is  also  said  she  pretended  to  foretell  future  events,  to  dis. 


l-'H 


168 


AQUARIANS. 


ccrn  the  secrets  of  the  heart,  and  to  have  tlie  power  of  heal- 
ing diseases;  and  if  any  person  who  had  made  application  to 
her  was  not  healed,  she  atfributed  it  to  his  want  of  faith.  She 
asserted  that  those  who  refused  to  believe  these  exalted  things 
concerning  her,  will  bo  in  the  state  of  the  unbelieving  Jews, 
who  rejected  the  counsel  of  God  against  themselves;  and  she 
told  her  hearers  that  was  the  eleventh  hour,  and  the  last  call 
of  mercy  that  ever  should  be  granted  them ;  for  she  heard  an 
inquiry  in  heaven,  saying,  "  Who  will  go  and  preach  to  a 
dying  world  ?  "  or  words  to  that  imjiort ;  and  she  said  she 
answered,  "  Here  am  I  —  send  me  ;  "  and  that  she  left  the 
realms  of  light  and  glory,  and  the  company  of  the  heavenly 
host,  who  are  continually  praising  and  worshipping  God,  in 
order  to  descend  upon  earth,  and  pass  through  many  suffer- 
ings and  trials  for  the  happiness  of  mankind.  She  assumed 
the  title  of  the  universal  friend  of  mankind. 

Jemima  made  some  converts  in  Rhode  Island  and  New 
York,  and  died  in  1819.  She  is  said  to  have  been  a  very 
beautiful,  but  artful  woman. 


AQUARIANS. 

Water-Drinkers,  a  branch  of  the  Encraiitcs,  a  sect  in 
the  second  century,  who  abstained  from  marriage,  wine,  and 
animal  food ;  who  carried  their  aversion  to  wine  so  far,  that 
they  substituted  water  in  the  holy  communion,  though  some 
refused  it  only  in  their  morning  ceremonies.  It  is  well 
known  that  the  ancient  Christians  mingled  water  wit',  their 
wine  for  sacred  use,  partly,  perhaps,  for  economy,  and  partly 
from  sobriety;  but  Cyprian  gives  a  mystical  reason — be- 
cause the  wine  and  water  represent  Christ  and  his  people 
united. 


'.»««>«• 


BAXTEHIANS. 


169 


power  of  heal- 
B  cipplication  to 
It  of  faith.  She 
G  exaltod  things 
believing  Jews, 
selves ;  and  she 
nd  the  last  call 
or  she  heard  an 
id  preach  to  a 
hI  she  said  she 
lat  she  left  the 
)f  the  heavenly 
lipping  God,  in 
rh  many  suffer- 
She  assumed 

sland  and  New 
ive  been  a  very 


(titcs,  a  sect  in 
iage,  wine,  and 
vine  so  far,  that 
n,  though  some 
ies.  It  is  well 
:ater  wit',  their 
Dmy,  and  partly 
d  reason  —  be- 
and  his  people 


BAXTERIAIJS. 

The  Baxterian  strikes  into  a  middle  path  between  Armin- 
ianjsm  and  Calvinisni,  and  thus  endeavors  to  unite  both 
schemes.  With  the  Calvinist,  he  professes  to  believe  that  a 
certain  number,  determined  upon  in  tiie  divine  councils,  will 
be  infallibly  saved  ;  and  with  the  Arminian,  he  joins  in  reject- 
ing the  doctrine  of  reprobation,  as  absurd  and  impious ; 

admits  that  Christ,  in  a  certain  sense,  died  for  all,  and 
supposes  that  such  a  portion  of  grace  is  allotted  to  evert/ 
man,  as  renders  it  his  own  fault  if  he  does  not  attain  to 
eternal  life. 

This  conciliatory  system  was  espoused  by  the  famous  Non- 
conformist, Richard  Baxter,  who  was  celebrated  for  the 
acuteness  of  his  controversial  talents,  and  the  utility  of  hia 
practical  writings. 

Among  Baxterians  are  ranked  both  Watts  and  Doddridge. 
Dr.  Doddridge,  indeed,  has  this  striking  remark  — "That  a 
Being  who  is  said  not  to  tempt  any  one,  and  even  swears 
that  he  desires  not  the  death  of  a  sinner,  should  irresistibly 
determine  millions  to  the  commission  of  every  sinful  action 
of  their  lives,  and  then,  with  all  the  pomp  and  pageantry  of 
a  universal  judgment,  condenm  them  to  eternal  misery,  on 
account  of  these  actions,  that  hereby  he  may  promote  the 
happiness  of  others  who  are,  or  shall  be,  irresistibly  deter- 
mined to  virtue,  in  the  like  manner,  is  of  all  incredible  things 
to  me  the  most  incredible !  " 

In  the  scale  of  religious  sentime^it,  Baxterianism  seems  to 
be,  with  re-spect  to  the  subject  of  divine  favor,  what  Arianism 
is  with  respect  to  tlie  person  oi  Christ.  It  appears  to  have 
been  considered  by  some  p.^)us  persons  as  a  safe  middle  way 
between  two  extremes. 
15 


.....au> 


170 


MILt^ER  3    VmW3    ON    THE 


MILLER'S    VIEWS 

ON    Tnr 
SETOMn   CO  MI  NO  OF   CHRIST. 

T.'^.  kilowiHj,  i«t!;r  fro'n  Rev.  William  Miller  to  Rev. 
JowLA  V.  iliMES  contains  a  Bynopsis  of  Mr.  Miller's  views 
on  till,  interesting  Hubject :  — 

"  Rev.  J,  V.  HitneH  : 

"  My  dear  brother  :  You  hnve  requested  a  synopsis 
of  my  viewH  of  the  ChrisSan  i'aillL  i'he  following  sketch 
will  give  you  some  idea  of  the  religious  opinions  I  have 
formed,  by  a  careful  study  of  tiie  word  of  God  :  — 

"  I  believe  all  men,  comiu)^  to  years  of  discretion,  do  and 
will  disobey  God ;  and  this  is,  in  some  measure,  owing  to 
corrupted  nature  by  the  sin  of  our  parent.  I  believe  God 
will  not  condemn  us  lui  any  pollution  in  our  father;  but  the 
sold  that  sinneth  shall  die.  All  pollution  of  which  we  may 
be  partakers  Ironi  the  sins  of  our  ancestors,  in  wliich  we 
could  have  no  agency,  can  and  will  be  washed  away  in  the 
blood  and  sacrifice  of  Jesus  Christ,  without  our  agency.  But 
all  sins  conunitled  by  us  as  rational,  intelligent  agents,  can 
only  be  cle:.iib«d  by  the  blood  of  Jesus  Christ,  through  o.,,- 
repentance  and  luith.  I  believe  in  the  salvation  of  all  men 
who  receive  the  grv;e  of  God  by  repentance  and  faith  in  the 
mediation  of  Jesus  Christ.  I  believe  in  the  con<!  mation 
of  all  men  who  rejoct  the  gospel  and  mediation  -1  Christ, 
and  thereby  lose  the  effictuiy  of  the  blood  '  righieousness 
of  our  Redeemor,  as  proifert^  to  us  in  the  u,,,.^„  \.  |  belie- 
in  practical  godlin'^«s,  ns  comi,anded  us  in  the  Scriptures, 
(which  are  our  only  rule  of  fa-'h  uid  practice,)  and  that  they 
only  wi'!  be  entitled  to  heav  and  dti,  e  blessednesa  ,vho 
obey  an<  >  ep  the  commani,,,,,  uts  of  Gw  ,.  as  given  us  ii  the 
Bible,  which  is  the  word  of  God.  I  believe  in  God  the 
Father  of  our  Loft  Jesus  Christ,  who  is  a  Spirit,  omnipresent, 
omniscien'.  iiu 'ng  all  power,  Creator,  Pr    erver,  and  self- 


^ 


TT 


SECOND    COMING    OP    CHRIST. 


171 


IBT. 

Miller  to  Rev. 
.  Miller's  views 


csted  a  synopsis 
■Uowiiig  sketch 
ipiiiions  I  have 
d:  — 

cretion,  do  and 
asure,  owing  to 
1  believe  God 
lather;  but  the 
which  we  may 
S  ill  which  we 
nd  away  in  the 
ir  agency.  But 
ent  agents,  can 
St,  through  oui* 
tion  of  all  men 
md  faith  in  the 
I  cond  ;ination 
ition  -)t  Christ, 
'  righieousness 
iiil.  '  belie 
the  S. nptures, 
i)  and  that  they 
Ie3sednes3  ,vho 
given  u.';  ii  the 
^e  in  God,  the 
it,  omnipresent, 
2rver,  and  self- 


existent.  As  being  holy,  just,  and  beneficent,  f  believe  in  Je- 
sus Christ,  the  Son  of  God,  having  a  body  in  fashion  and  form 
like  man,  divine  in  his  nature,  human  in  his  person,  godlike 
in  his  character  and  power.  Ho  is  a  Savior  for  sinners,  a 
Priest  to  God,  a  Mediator  between  God  and  man,  and  King 
in  Zion.  He  will  be  all  to  his  people,  God  with  us  forever. 
The  spirit  of  the  Most  High  is  in  him,  the  power  of  the  Most 
High  is  given  h<  n,  the  people  of  the  Most  High  are  purchased 
by  him,  the  glory  of  the  Most  High  shall  be  with  him,  and 
the  kingdom  of  the  Most  High  is  his  on  earth. 

"I  believe  the  Bible  is  the  revealed  will  of  God  to  man,  and 
all  therein  is  necessary  to  be  understood  by  Christians  in  the 
several  ages  and  circumstances  to  which  they  may  refer ;  — 
for  instance,  what  may  be  understood  to-day,  might  not  have 
been  necessary  to  have  been  understood  a  thousand  years  ago; 
for  its  object  is  to  reveal  things  new  and  old,  that  the  maii 
of  (iod  may  be  thoroughly  furnished  for  nd  perfected  in, 
every  good  word  and  work,  for  the  age  i  which  he  lives. 
I  believe  it  is  revealed  in  the  best  possible  manner  for  all 
people,  in  every  i.^e  and  under  everji  circumstance,  to  under- 
stand, and  that  it  is  to  be  understood  as  literal  as  it  can  be 
and  make  good  sense ;  and  that  in  every  case  where  the 
language  is  figurative,  we  must  let  the  Bible  explain  its  own 
t'giires.  We  are  in  no  case  allowed  to  speculate  on  the 
ScripturoH  and  ippose  things  which  are  not  clearly  ex- 
pre.Hf;ed,  nor  hings  which  are  plainly  taught.    I  believe 

all  of  the  proj  uetif  are  revealed  to  try  our  faith,  and  to  give 
us  ho.  vithout  which  we  could  have  no  reasonable  hope. 
I  bell,  it:  i 'lat  t!  "  Scripmres  do  reveal  unto  us,  in  plain  lan- 
guii ,     that  Ji  'hrisi  .4  ill  appear  again  on  this  earth ;  that 

he  will  come  i..  !rl'»^v  01  God,  in  the  clouds  of  heaven, 

with  idl  his  saints  an  igels;  that  he  will  raise  the  dead 
bodies   -f  all  1.       linis  who  have  slept,  change  the  bodies  of 

that  are  aliv<  .m  the  earth  that  are  his,  and  both  these 
livinfj  and  raised  saints  will  be  caught  up  to  meet  the  Lord 
in  1  e  air.  There  the  saints  will  bf  iged  and  presented 
to  the  Father,  without  spot  or  wrinki'       Then  the  gospel 


179 


MILLER  8     VIEWS    ON    THE 


kingdom  will  be  given  up  to  God  the  Father.  Then  will  th« 
Father  givi>  the  bride  to  the  Son  Jenus  ChriHt;  und  when  the 
marriage  takes  place,  the  church  will  become  the  'New 
Jerusalem,'  the  '  beloved  city.'  And  while  thin  is  lieing 
done  in  the  air,  the  earth  will  Ije  cleansed  i»y  lire,  the  ele- 
ments  will  melt  with  fervent  heat,  the  works  of  men  will  be 
destroyed,  the  bodies  of  the  wicked  will  be  burned  to  a.slics, 
the  devil  and  all  evil  .tpiritn,  with  the  souls  and  »|)irit8  of  those 
who  have  ,ected  the  gospel,  will  be  banished  from  the  earth, 
shut  up  in  rhe  pit  or  place  prepared  for  the  devil  and  hii« 
angels,  and  will  not  be  permitted  to  visit  the  earth  again  until 
a  thousand  years.  This  is  the  first  resurrection,  and  first 
judgment.  Then  Christ  and  his  people  will  come  down  from 
the  heavens,  or  middle  air,  and  live  with  his  saints  on  the 
new  earth  in  a  new  heaven,  or  dispensation,  forever,  even 
forever  and  ever.  This  will  be  the  restitution  of  the  right 
owners  to  the  earth. 

"Then  will  the  promise  of  God  to  his  Son  be  accom- 
plished— '  I  will  give  him  the  heathen  tor  his  inberit;incc,  and 
the  utmost  parts  of  the  earth  for  his  possession.'  Then  'the 
whole  earth  shnll  be  full  of  his  glory.'  And  then  will  the 
holy  people  take  possession  of  their  joint  heirship  with  Christ, 
and  hi-  promise  be  verified,  'The  meek  shall  inherit  the 
earth,  and  the  kingdom  of  God  will  have  come,  and  '  his 
will  done  in  earth  as  in  heaven.'  After  a  thousand  years 
shall  have  passed  away,  the  saints  will  all  be  gathered  and 
encamped  in  the  beloved  cil y.  The  sea,  death,  and  hell,  will 
give  up  their  dead,  which  will  rfsc  up  on  the  breadths  of  tim 
earth,  out  of  the  city,  a  great  company  like  the  sand  of  the 
sea-shore.  The  devil  will  be  let  loose,  to  go  out  and  deceive 
this  wicked  host.  He  will  tell  them  of  a  battle  against  the 
saints,  the  beloved  city ;  he  will  .rather  them  in  4he  battle 
around  the  camp  of  the  saints.  But  there  is  no  battle ;  the 
devil  has  deceived  them.  The  saints  will  judge  them ;  the 
justice  of  God  will  drive  them  from  the  earth  into  the  lake 
of  fire  and  brimstone,  where  they  will  be  tormented  day  and 
night,  forever  and  ever.     •  This  is  the  second  death.'     After 


■^np" 


\ 


•tcoiro  COMING  or  Christ. 


173 


Thon  will  the 
»t ;  uitd  vv  Ilea  the 
coiue  the  '  Now 
lie  thih  is  being 
I  by  lire,  the  el©- 
of  moil  will  be 
burned  to  ashos, 
id  spirits  of  those 
id  from  tiie  earth, 
he  devil  and  iim 
earth  again  until 
ection,  uud  first 
come  down  from 
lis  saintH  on  the 
m,  I'orever,  even 
;u)n  of  the  right 

Son  be   nrcom- 

iniieritjiucc,  and 
on.'  Then  'the 
id  then  will  the 
•ship  with  Christ, 
shall   inherit  the 

come,  and  '  his 
1  thousand  years 
be  gathered  and 
ith,  and  hell,  will 
I  breadths  of  the 
the  aaud  of  the 

out  and  deceive 
attle  against  the 
im  in  4he  battle 
s  no  battle;  the 
judge  them ;  the 
ih  into  the  lake 
rmented  day  and 
d  death.'     After 


the  second  resurrection,  second  judgment,  the  righteouR  will 
then  possess  the  earth  forever. 

"  I  understand  that  the  judiruient  day  will  be  a  thousand 
years  long.  The  righteous  are  raised  and  judged  in  the 
commencement  of  that  day,  the  wicked  in  the  end  of  that 
day.  I  believe  that  the  saints  will  be  raised  and  judged  about 
the  year  1H4;$,  according  to  Moses'  prophecy,  Lev.  ch.  26; 
Ezelr.  ch.  ;«);  Daniel,  ch.  2,  7,  8—12 ;  llos.  5 :  1—3;  Rev., 
the  whole  book ;  and  many  other  prophets  have  spoken  of 
these  things.  Time  will  so<m  tell  if  I  am  right,  and  soon  he 
that  is  righteous  will  be  righteous  still,  and  he  that  is  filthy 
will  be  filthy  still.  I  do  most  solemnly  entreat  mankind  to 
make  their  peace  with  God,  to  be  ready  for  these  things.  '  The 
end  of  all  things  is  at  hand.'  I  do  ask  my  brethren  in  the 
gospel  ministry  to  consider  well  what  they  say  before  they 
oppose  these  things.  Say  not  in  your  hearts,  •  My  Lord  de- 
laycth  his  coming.'  Let  all  do  as  they  would  wish  they  had 
if  it  does  come,  and  none  will  say  they  have  not  done  right 
if  it  does  not  come.  I  believe  it  will  come ;  hut  if  it  should 
not  come,  then  I  will  wait  and  look  until  it  does  come.  Yet 
I  must  pray,  '  Come,  Lord  Jesus,  come  quickly.' 

"  This  is  a  synopsis  of  my  views.  I  giTe  it  as  a  matter  of 
faith.  I  know  of  no  scripture  to  contradict  any  view  given 
in  the  above  sketch.  Men's  theories  may  oppose.  The  an- 
cients believed  in  a  temporal  and  personal  reign  of  Christ  on 
earth.  The  moderns  believe  in  a  temporal,  spiritual  reign 
as  aTnilleniiium.  Both  views  are  wrong ;  both  are  too  gross 
and  carnal.  I  believe  in  a  glorious,  immoi;tal,  and  personal 
reign  of  Jesus  Christ,  with  all  his  people,  on  the  purified  earth 
forever.  I  believe  the  millennium  is  between  the  two  resur- 
rections and  two  judgments,  the  righteous  and  the  wicked, 
the  just  and  the  unjust.  I  hope  the  dear  friends  of  Christ 
will  lay  by  all  prejudice,  and  look  at  and  examine  these  three 
views  by  the  only  rule  and  standard,  the  Bible. 


II 


;4     I 


"WILLIAM  MILLER.' 


16  < 


174 


MILLER  S    VIEWS    ON    THE 


A  BIBLE  CHRONOLOGY,  FROM  ADAM  TO  CHRIST. 

BV    WILLIAM    MILLER. 


Wo. 


1. 

2. 

3. 
4. 
5. 
6. 
7. 
8. 
9. 
10. 

11. 
12. 
13. 
14. 
15. 
16. 
17. 
18. 
19. 
20. 
21. 
22. 

1. 

2. 

3. 

4. 

5. 

(i. 

7. 

8. 

9. 
10. 
11. 
12. 
13. 


Xar.ioB  of  Putritirchg,  Kings,  tc.  I  Age. 


Creation 

Adam 

Sotli, 

Ehos, 

Cainan, 

Malialaleel, 

Jared, 

Enoch, 

Metliuselali, 

Lamech, 

Noali 

The  Flood, 

Sheni, 

Arphaxad, 

Salah, 

Heber, 

Poleg, 

Reu, 

Serug, 

Nohor, 

Terah's  life 

Exode,  &c 

Wilderness, 

Joshua, ; 

Elders  and  Anarciiy,s§. . . 

Under  Cushan, 

Othniel, 

Eglon, 

Ehu4 

Jabiri, 

Barak, 

Midianites, 

Gideon, 

Abimelech 

Tola, 

Jair, 

Philistines, 


130 
105 

90 

70 

(J5 
162 

65 

187 

182 

600 

1 

2 

35 

30 

34 

30 

32 

30 

29 
205* 
4'JOf 

40 

251 

18 
8 

40 

18 

80 

20 

40 
7 

40 
3 

23 

22 

18 


A.  M.  B.  C 


Book.      Chap.      Veris^ 


1 14157 
13014027 
235 i 3922 
325|;{8;32 
395 j 3762 
4()0i3(i97 
622  35,35 
()87|3470 
87413283 

losamoi 

1656  2501 
16.57 1 2500 
1659 j 2498 
16941246;] 
1724  2433 
1758;23fft) 
178812.369 
1820J2;«7 
1850  2.307 
187912278 
2084:2073 
251411643 
2.554  i  1603 
2579  1.578 


Gen. 


1.  Ji. 

V. 


2597 
260) 
2645 

2nta 

274:} 

27(J3 
2803 
2810 
2850 
2853 
2876 
2898 
l2!)16 


]5()0 
1.552 
1512 
1494 
1414 
1394 
1,354 
1.347 
1307 
J304 
1281 
1259 
1241 


u 

11 

9 

11 

It 

12 

It 

11 

15 

u 

It 

18 

11 

It 

21 

It 

It 

25 

u 

It 

28 

11 

VI 1. 

6 

11 

vin. 

13 

u    ■ 

Xl. 

10 

u 

11 

12 

u 

It 

14 

11 

11 

16 

11 

11 

18 

11 

It 

20 

11 

11 

22 

11 

11 

24 

11 

11 

.32 

Exod. 

xii.  40, 

41 

Josh. 

v.  6;  xiv.  7 

xxiv. 

29 

See  Josephus. 

Judges 

in. 

8 

11 

11 

11 

u 

11 

14 

11 

11 

30 

11 

IV. 

3 

11 

v. 

31 

11 

VI. 

1 

11 

vni. 

28 

II 

IX. 

22 

11 

X. 

1) 

11 

11 

3 

11 

It 

8 

The  Exode  did  not  begin  until  Terah's  death  ;  then  Abraham  left 
Haran,  and  the  Exode  began,  as  is  clearly  proved  by  Acts  7  :  4. 
t  Exode  in  Egypt  from  Abraham  to  wildcrneKH  state. 
^;  .loshua  was  a  young  man  when  he  came  out  of  Egypt,  (Exnd.  33  : 
11  ;)  could  not  have  been  more  than  45  years  old  then;  85  when  he 
entered  Canaan,  and  110  when  he  died,  leaves  a5  years. 
§  Judges  begin.    See  Judges  2:  7—15. 


:im&m0 


•  ■^- 


IE 


[  TO  CHRIST. 


Duoli. 

Chap. 

Verse. 

Gen. 

i.  )L 

« 

V. 

3 

(( 

II 

6 

(1 

11 

9 

II 

11 

12 

(( 

II 

15 

u 

II 

18 

(( 

II 

21 

II 

u 

25 

u 

l( 

28 

II 

VII. 

6 

II 

vin. 

13 

u 

XI. 

W 

II 

II 

12 

l< 

« 

14 

II 

•i 

16 

11 

11 

18 

11 

II 

20 

11 

II 

22 

11 

II 

2t 

11 

II 

32 

Exod. 

xii.  40,  41 

Josh. 

V.6; 

xiv.7 

XXIV. 

29 

See  Josephus. 

Judges 

111. 

8 

II 

II 

11 

u 

II 

14 

11 

II 

30 

11 

IV. 

3 

II 

V. 

31 

11 

VI. 

1 

II 

Vlli, 

28 

II 

IX. 

22 

II 

X. 

9 

11 

II 

3 

It 

II 

8 

;  then  Abraham  left 

by  Acts  7  :  4. 
i  state. 

)f  Egypt,  (E.'tod.33: 
1  then ;  85  when  he 
years. 


SECOND    COMING    OF    CHRIST. 
BIBLE  CHROj\OLOGY,  CONTINUED. 


175 


No. 


Names  of  HntriLrchu,  Kings,  (tc 


14.  Jephthali, 

15.  Ibzan, 

16.  Elon, 

17.!Abdon, 

18.!  Philistines, 

mjEli,  

20.  j  Samuel,  prophet, 

1.  Kinga  —  Saul, 

2.  ~ 
3. 
4. 
5. 


13. 
14. 
15. 
1& 
17. 
18. 
19. 
20. 
21 


David, 

Solomon, 

Rehoboam, 

Abijani, 

6. 1  Asu, 

7. '  Jehoshapliat, 

8.  \  Jehoram, 

9.  j  Almzicih, 

lO.j  Atb^,liah,  his  mother,. . . 

11.  IJodsh, 

12. 1  .imaziah, 

Interregnum,! 

Azariah, , . 

Jotham, 

Ahaz, 

Hezekiah 

Manasseh, 

Anion, 

Josiah, 

Jelioahaz,  3  months, 

Jehoiakim, 

TJie  70  years  of  Captiv-  . 
ity  began  here,  ended  > 
IbC  year  of  Cyrus, . . .  ) 

Cyrus, , , . 

Cambyses 

Darius  Hystaspcs, 

Xerxes, 

Artaxerxes  Longimanue,. 

Birth  of  Christ,§ 

Add  present  year,  1840, . . 

To  1843 


Aae. 


6 

7 
10 

8 
40 
40* 
24t 
40 
40 
40 
17 

3 
41 
25 

5 

1 

6 
40 
25) 
11 
52 
16 
16 
29 
55 
2 
31 

11 

70 

6 

7 

3r> 

13 

7 
457 
1840 
3 


A.  M. 


2922 
2<>2J) 
2939 
2947 
2987 
3027 
3051 
3091 
3131 
3171 
3188 
3191 
;}232 
3257 

mm 

32()3 
3269 
;«J09 
3;$38 
3:349 
3 '01 
3417 
3433 
:M62 
3517 
3519 
.3550 
3550 
3561 

3631 

3637 

3;>}4 

3680 
3ii93 
3700 
4157 

.'">997 
6000 


B.C.!  Book.     Chop.      Verie. 


1235 {Judges    xii. 
1228!    "  « 

1218 1 
1210' 


1170! 


Xlll. 

iv. 

vii. 

xiii. 

V 


1130  1  Sam. 

iioej   " 

1066  Acts 
1026:2  Sam.    .. 
986  i  1  Kings  xi. 
969  2C.'iron.xii. 
9f)6  i  1  Kings  xv. 
935|       «       " 
900  j       »       xxii 
895'2  Kings  viii. 
894 
888 
8-J8 
819 
808 
7.% 
740 
724 
695 
640 1 
6:181 
607: 
607: 
5!16I 


II 

xi. 
xii. 
xiv. 

XV. 


7 

9 
11 
14 

1 

18 

2—17 

21 

4 

42 

"   13 

2 
10 
42 
17 
26 
3,4 


1, 


526 

520 
513  j 

477! 
464' 
457 


1 
2 
2 

2 

33 

2 

2 

1 

19 

1 

31 

»       "  36 

«       xxiv.2— 16 

2  Chron.  xxxvi.      5 

—10;  15—23 

Rollin    i,     p.  354 

"       i.     p.  366 

"       ii.    p.      9 

"       ii.    p.      9 

vii.  10—13 


XVI. 

xviii. 
xxi. 

11 

xxii. 
xxiii. 


Ezra 


This  ends  the  Judajes,  —  44B  years.     Acts  13  :  80  ;  also,  chap.  8. 
^  t  Samuel  could  not  have  been  mere  than  38  vvhen  Eli  died.    Then, 
.srael  was  lamenting  the  loss  of  the  ark  more  than  20  years,     Samnel 
judged  Israel  some  years  after,  and  became  old,  and  liis  sons  judged 
Israel.     He  must  have  been  62  or  (Hi  when  Sau!  was  made  king. 

;  See  2  Kings,  clmpte/s  14  and  15. 

§  See  Ferguson's  Astronomy  ;  also,  Prldeaux't  Connection. 


'P 


Jiii 


n 

'W 

* 


w^mMm^m^'^nu 


176  miller's  views  on  cubist's  second  coming. 

Mr.  Miller  adduces  the  following  texts  of  Scripture  in 
support  of  his  sentiments: — Rev.  22:  20.  ts.  130:  6.  1 
Thess.  3:  13.  Ps.  50:  4.  Rev.  11:  15.  Isa.  2:  19— 
21.  John  5:  28.  IThess.  4:'7.  2  Thess.  1 :  5— 7.  1 
Cor.  15 :  52.     Rev.  5  :  9.     Dan.  7 :  9—14.     Rev.  14  :  14— 

16.  Matt.  26 :  64.  Isa.  27  :  13.  Matt.  24 :  29.  Rev.  20 : 
11.  Isa.  66 :  15, 16.  Mai.  4:1.  Isa.  5:24.  Rev.  19:  18. 
Ezek.  39  :  17—20.  Dan.  2 :  35,  44.  Isa.  17 :  13.  Rev. 
13:  1—7;  20:  10.  Isa.  24:  20,  23.  2  Pet.  3:  13.  Rev. 
19:8:21:2.     Heb.  4  :  f)— 11 ;  6:  2,  3.     Isa.  35  :  10;  65: 

17.  Rev.  20 :  6 ;  20 :  9.  Zech.  8  :  5.  Rev.  3 :  12 ;  5  :  10. 
20  :  2,  3,  7 ;  21 :  1 ;  20 :  8,  9,  13.  Rom.  7:5.  1  Pet.  4  : 
6.  Ps.  59 :  6—14.  Jer.  4  :  12.  Rev.  21 :  12,  27.  Zech. 
14 :  9—1 1.  1  Cor.  6  :  2.  Rev.  20 :  9,  14,  15.  Mai.  4  :  2. 
Isa.  4:  3—5.  Hos.  13:  14.  Rom.  8 :  17.  Rev.  21:  23; 
22 :  5.  Jer.  31 :  12—14.  Eph.  1 :  10.  Tit.  2 :  13.  Rev. 
4:11.     Eph.  6 :  13.     Heb.  10  :  36,  37. 

The  believers  in  Mr.  Miller's  theory  are  numerous,  and 
converts  to  his  doctrines  are  increasing. 

Mr.  Miller  was  born  at  Hampton,  N.  Y.,  Feb.  15,  1782. 
He  Js  a  farmti,  of  common  school  education,  and  possesses 
strong  intellectual  and  colloquial  powers.  He  is  a  man  of 
unexceptionable  character,  is  a  member  of  the  Baptist  church, 
in  good  standing,  and  has  a  license  to  preach  the  gospel. 
For  the  last  fifteen  years,  he  has  almost  exclusively  devoted 
himself  to  investigating  Scripture  prophecies,  and  in  promul- 
gating his  peculiar  views  of  them  to  the  world. 

The  Rev  J.  V.  Himes  and  Rev.  J.  Litch,  No.  14  Devon- 
shire Street,  Boston,  publish  the  Signs  of  the  Times,  a 
weekly  paper,  devoted  to  Miller's  views.  They  also  publish 
Miller's  works,  and  a  variety  of  other  books,  embracing 
similar  sentiments 


■^-■im^f^mm'^jKm^^ysf&'i^;^' . 


>  COUING. 

of  Scripture  in 

l-s.  130 :  6.     1 

Isa.  3:   19— 

8.  1 :  5—7.     1 

Rev.  14 :  14— 

29.  Rev.  20 : 
.     Rev.  19:18. 

17:  13.  Rev. 
t.  3 :  13.  Rev. 
3a.  35:  10;  65: 
iT.  3 :  12 ;  5  :  10. 

:  5.  1  Pet.  4 : 
12,  27.  Zech. 
15.  Mai.  4  :  2. 
Rev.  21:  23; 
t.  2 :  13.     Rev. 


numerous,  and 

,  Feb.  15,  1782. 
ri,  and  possesses 
He  is  a  man  of 
:  Baptist  church, 
5ach  the  gospel, 
jlusively  devoted 
,  and  in  promul- 
d. 

I,  No.  14  Devon- 
•f  the  Times,  a 
'hey  also  publish 
Qoks,  embracing 


COMS-OUTKRb. 


COME-OUTERS. 


177 


This  is  a  term  which  has  been  applied  to  a  considerable 
number  of  persons  in  various  parts  of  the  Northern  States, 
principally  in  New  England,  who  have  recently  come  out  of 
the  various   religious  denominations  with  which  they  were 
connected  ;  —  hence  the  name.     They  have  not  themselves 
assumed  any  distinctive  name,  not  regarding  themselves  as  a 
sect,  as  they  have  not  formed,  and  do  not  contemplate  form- 
ing, any  religious  organization.     They  have  no  creed,  believ- 
ing that  every  one  should  be  left  free  to  hold  such  opinions 
on  religious  subjects  as  he  pleases,  without  being  held  ac- 
countable for  the  same  to  any  human  authority.     Hence,  as 
might  be  expected,  they  hold  a  diversity  of  opinions  on  many 
points  of  ^^'jlief  upon  which  agreement  is  considered  essential 
by  the  generality  of  professing  Christians.     Amongst  other 
subjects  upon  which  they  differ  is  that  of  the  authority  of  the 
Scriptures  of  the  Old  and  the  New  Testaments,  some  among 
them  holding  the  prevailing  belief  of  their  divine  inspiration, 
whilst  others  regard  them  as  mere  human  compositions,  and 
subject  them  to  the  same  rules  of  criticism  as  they  do  any 
other  book,  attaching  to  them  no  authority  any  further  than 
they  find  evidence  of  their  truth.     They  believe  the  common- 
ly-received opinion  of  the  plenary  inspiration  of  the  writers 
of  those  books  to  be  unfounded,  not  claimed  by  the  writers 
themselves,  and  therefore  unscriptural,  as  well  as  unreasDua- 
ble.     Whilst,  the,),  they  believe  the  authors  of  the  Gospels  to 
have  been  fdihble  men,  liable  to  err  boh  in  relation  to  mat- 
ters of  Tact  and  opinion,  they    believe   they   find    in   th«iir 
writings   abundant   evidence   of  their   honesty.      Therefore 
they  consider   their   testimony   satisfactory   cs   regards   the 
main  lacts  there  stated  of  the  life  of  Jesus  Christ,  at  least  t^o 
far,  ihat  there  can  be  no  difficulty  in  deducing  therefrom  the 
great  principles  of  the  religion  which  he  taught.     They  all 
believe  i.im  to  have  been  a  divinely-inspired  ieacher,  and  his 
religion,  theicfce,  to  be  a  revelation  of  eternal  truth.     The> 


I 


.m  m 


n^trrripr 


178 


COME-OUTERS. 


regard  him  as  the  only  authorized  expositor  of  his  own  re- 
ligion, and  believe  that  to  apply  in  practice  its  principles  as 
promulgated  by  him,  and  as  exemplified  in  his  life,  is  all  that 
is  essential  to  constitute  a  Christian,  according  to  his  testi- 
mony, (Matt.  7:24,) — "Whosoever  heareth  these  sayings 
of  mine,  and  doeth  them,  I  will  liken  him  unto  a  wise  man 
which  built  his  house  upon  a  rock,"  &c.  Hence  they  believe 
that  to  make  it  essential  to  Chri  tianity  to  assent  to  all  the 
opinions  expressed  by  certain  men,  good  men  though  they 
were,  who  wrote  either  before  or  after  his  time,  involves  a 
denial  of  the  words  of  Christ.  They  believe  that,  according 
to  his  teachings,  true  religion  consists  in  purity  of  heart, 
holiness  of  life,  and  not  in  opinions ;  that  Christianity,  as  it 
existed  in  the  mind  of  Christ,  is  a  life  rather  than  a  belief. 

This  class  of  persons  agree  in  the  opinion  that  he  only  is 
a  Christian  who  has  the  spirit  of  Christ ;  that  all  such  as 
these  are  members  of  his  church,  and  that  it  is  composed  of 
none  others;  therefore  that  membership  in  the  Christian 
church  is  not,  and  cannot,  in  the  nature  of  things,  be  deter- 
mined by  any  human  authority.  Hence  they  deem  all  at- 
tempts to  render  the  church  identical  with  any  outward 
organizations  as  utterly  futile,  not  warranted  by  Christ  him- 
self, and  incompatible  with  its  spiritual  character.  Having 
nr  organized  society,  they  have  no  stations  of  authority  or 
superiority,  which  they  believe  to  be  inconsistent  with  the 
Christian  idea,  (Matt.  23  : 8,)  —  "  But  be  not  ye  called  Rabbi : 
for  one  is  your  Master,  even  Christ ;  and  all  ye  are  brethren." 
(Matt.  20:25,  26,)  — "Ye  know  that  the  princes  of  the 
Gentiles  exercise  dominion  over  them,  and  they  that  are 
great  exercise  authority  upon  them.  But  it  shall  not  be  so 
among  you." 

As  might  be  inferred  from  the  foregoing,  they  discard  all 
outward  ordinances  as  having  no  place  in  a  spiritual  religion 
the  design  of  which  is  to  purify  the  heart,  and  the  extent  of 
whose  influence  is  to  be  estimated  by  its  legitimate  effects  in 
producing  a  li,  of  practical  righteousness,  and  not  by  any 
mere  arbitrary  sign,  which  cannot  be  regarded  as  a  certain 


COME-OUTEHh. 


179 


r  of  his  own  re- 
its  principles  as 
lis  life,  is  all  that 
ling  to  his  testi- 
Ih  these  sai/ings 
into  a  wise  man 
;nce  they  believe 
assent  to  all  the 
nen  though  they 

time,  involves  a 
i  that,  according 
purity  of  heart, 
'hristianity ,  as  it 
thaii  a  belief, 
m  that  he  only  is 

that  all  such  as 
t  is  composed  of 
in  the  Christian 
things,  be  deter- 
ley  deem  all  at- 
th   any   outward 

by  Christ  hira- 
iracter.     Having 

of  authority  or 
isistent  with  the 
ye  called  Rabbi : 
ye  are  brethren." 

princes  of  the 
id  they  that  are 
it  shall  not  be  so 

,  they  discard  all 
spiritual  religion 
nd  the  extent  of 
timate  effects  in 
and  not  by  any 
led  as  a  certain 


indication  of  the  degree  of  spiritual  life,  and  must  consequent- 
ly be  inefficient  and  unnecessary. 

Their  views  of  worship  correspond,  as  they  believe,  with 
the  spiritual  nature  of  the  religion  they  profess.  They  believe 
that  true  Christian  worship  is  independent  of  time  and  place ; 
that  it  has  no  connection  with  forms,  and  ceremonies,  and  ex- 
ternal arrangements,  any  further  than  these  are  the  exponents 
of  a  divine  life ;  that  it  spontaneously  arises  from  the  pure  in 
heart  at  all  times  and  in  all  places  :  in  short,  they  regard  the 
terms  Christian  worship  and  Christian  obedience  as  s,uony- 
mous,  believing  that  he  gives  the  highest  and  only  conclusive 
evidence  of  worshipping  the  Creator,  who  exhibits  in  his  life 
the  most  perfect  obedience  to  his  will.  These  views  they 
consider  in  perfect  harmony  with  the  teachings  of  Jesus,  par- 
ticularly in  his  memorable  conversation  with  the  woman  of 
Samaria. 

They  also  agree  in  the  belief  that  the  religion  of  Christ 
asserts  the  equality  of  all  men  before  God ;  that  it  confers 
upon  no  man,  or  class  of  men,  a  monopoly  of  Heaven's  favors ; 
neither  does  it  give  to  a  portion  of  his  children  any  means  of 
knowing  his  will  not  common  to  the  race.     They  believe  the 
laws  of  the  soul  are  so  plain  that  they  may  be  easily  compre- 
hended  by    all   who  sincerely  seek  to  know  them,  without 
the  mtervention  of  any  human  teacher  or  expounder.     Hence 
they  regard  no  teaching  as  authoritative  bui  that  of  the  Spirit 
of  God,  and  reject  all  priesthoods  but  the  universal  priesthood 
which  Christianity  establishes.     They  believe  that  every  one 
whose  soul  is  imbued  with  a  knowledge  of  the  truth  is  quali- 
fied  to  be  its  minister,  and  it  becomes  his  duty  and  his  pleas- 
ure, by  his  every  word  and  action,  to  preach  it  to  the  world. 
It  follows,  then,  that,  as  Christ  prepares  and  appoints  his  own 
ministers,  and  as  they  receive  their  commissions  only  from 
him,  they  are  accountable  to  him  alone  for  their  exercise, 
and  not  to  any  human  authority  whatsoever.     They  iherefore 
reject  all  human  ordinations,  appointments,  or  control,  or  any 
designation  by  man  of  an  order  of  men  to  preach  the  gospe', 
aa  invasions  of  hiti  rightful  prerogative. 


# 


180 


COME-OUTKRS. 


Amongst  the  prevailing  sins,  against  which  they  feel  bound 
to  bear  testimony,  are  slavery  and  war ;  and  it  is  alleged  as 
the  main  reason  why  many  of  them  have  disconnected  them- 
selves from  the  professedly  Christian  denominations  to  which 
they  belonged,  that  those  bodies  gave  their  sanction  to  those 
anti-Christian  practices.  They  believe  slavcholding  to  be 
sinful  under  all  circumstances,  and  that,  therefore,  it  should 
be  immediately  abandoned.  They  believe,  not  only  that 
national  wars  arc  forbidden  by  Chrisiianity,  but  that  the 
taking  of  human  life  for  any  purpose,  by  governments  or  indi- 
viduals, is  incompatible  with  its  spirit.  A  large  proportion 
of  them,  also,  consider  all  resort  to  punishment,  as  a  penalty 
for  crime,  equally  inconsistent  with  the  law  of  love.  Hence 
they  deem  it  their  duty  to  withhold  their  voliriUary  sanction 
or  support  from  human  governments,  and  all  institutions 
which  claim  the  right  to  exercise  powers  which  tliey  llms 
regard  as  unlawful. 

In  various  places,  these  persons  hold  meetings  oi:  the  first 
day  of  the  week,  which  are  conducted  consistently  with  their 
views  of  Christian  freedom  and  equalit"  It  is  understood 
that  the  object  of  thus  meeting  together,  is  to  promote  their 
spiritual  welfare.  For  this  purpose,  they  encourage  a  free 
interchange  of  sentiment  on  religious  subjects,  without  any 
restraint  or  formality.  They  have  no  prescribed  exercises, 
but  every  one  is  left  free  to  utter  his  thoughts  as  he  may  feel 
inclined ;  and  even  those  who  differ  from  them  in  opinion  are 
not  only  at  liberty,  but  are  invited,  to  give  expression  to  their 
thoughts.  They  believe  this  to  be  the  only  mode  of  holding 
religious  meetings  consistent  with  the  genius  of  their  reli- 
gion, and  for  an  example  of  like  gatherings  they  refer  to  those 
of  the  primitive  Christians.  They  meet  on  the  first  day  of 
the  week,  not  because  they  believe  it  incumbent  to  devote  that 
portion  of  time  more  than  any  other  to  objects  regarded  as 
peculiarly  religious,  —  for  they  regard  all  days  as  equally  holy, 
and  equally  devoted  to  the  service  of  the  Lord,  —  but  merely 
because  they  have  become  habituated  to  abstain  from  their 


-■^v«»«*--*rt«.«(* 


they  feel  bound 
it  is  alleged  as 
onnected  thein- 
latioiis  to  which 
inction  to  those 
cholding  to  be 
efore,  it  should 
not  only  that 
y,  but  that  the 
•nments  or  indi- 
arge  proportion 
snt,  as  a  penalty 
if  love.  Hence 
uiitary  sanction 
all  institutions 
r'hich  tkey  thus 

ings  ou  the  first 
entiy  with  their 
It  is  understood 

0  promote  their 
icourage  a  free 
:ts,  without  any 
ribed  exercises, 

1  as  he  may  feel 
ti  in  opinion  are 
iression  to  their 
node  of  holding 
is  of  their  reli- 
ey  refer  to  those 
'Jie  Jirst  day  of 
nt  to  devote  that 
cts  regarded  as 
as  equally  holy, 

J,  —  but  merely 
itain  from  their 


JUMPERS. 


181 


ordinary  occupations  on  that  day,  and  it  is,  therefore,  the  most 
convenient  time  for  them  to  assemble. 

The  practical  acknowledgment  of  the  moral  equality  of 
the  sexes  IS  another  distinguishing  characteristic  of  these 
people.  Tiiey  regard  woman  as  equally  qualified  t:,  hold  any 
stat.un  in  society  from  which  she  is  not  excluded  by  her 
physical  disability;  and  that  she  alone  must  decide  for  her- 
self what  position  she  shall  occupy,  or  what  duties  in  the 
community  she  shall  perform;  the  control  of  woman  never 
as  they  conceive,  having  been  delegated  to  man  by  the  Cre' 
ator  Therefore  they  consider  her  equal  in  all  mental  and 
intellectual  pursuits.  And  when  they  associate  together  for 
religious  and  benevolent  objects,  they  e.xercise  the  various 
duties  pertaining  to  them  i.idiscriminately. 

The  number  of  persons  who  hold  a  similarity  of  opinions 
on  these  subjects  cannot  be  known.  It  is,  at  present,  com- 
paratively small,  but  rapidly  increasing. 


JUMPERS. 

Persons  so  called  from  the  practice  of  jumping  during 
he  time  allotted  for  relig  ,.  ^  worship.  This  singular  prac- 
tice began,  it  is  said,  i„  the  .v.-  ern  part  of  Wales,  about 
tfte  year  1700.  It  was  soon  after  defended  by  Mr.  William 
Wdl.ams,  (the  Welsh  poet,  as  he  is  sometimes  called,^  in  a 
pamphlet,  which  was  patronized  by  the  at.u'>rs  o:  nunpine 
m  religious  assemblies.  Several  of  the  moK.  :-  ..'..«.  itiner! 
?tH  Tfr  ""^""'^g^dthe  people  to  cry  out,  ao..^^ant;' 
(the  Welsh  word  for  ^fory,)  "Amen,"  &c.&c.,  to  ,u'  aier .- 
selves  m  violent  agitations,  and,  finally,  to  jump'un.il  U.ey 
were  qu.te  exhausted,  so  as  often  to  be  obliged  to  fall  down 
onjhe  floor,  or  the  field,  where  this  kind  of  worship  was 

16 


■  'i-'H: 


183 


BAPTISTS. 


BAPTISTS. 

This  denomination  of  Christians  holds  that  a  personal  pro 
fession  of  faith  and  an  immersion  in  water  are  essential  to 
baptism.  There  are  several  bodies  of  Baptists  in  the  United 
States,  which  will  be  found  under  their  different  names.  The 
Regular  or  Associated  Baptists  are,  in  sentiment,  moderate 
Calvinists,  and  form  the  most  numerous  body  of  Baptists  in 
this  country. 

The  Baptists  being  Independent,  or  Congregational,  in  their 
form  of  church  government,  their  ecclesiastical  assemblies 
disclaim  all  right  to  interfere  with  the  concerns  of  individual 
churches.  Their  public  meetings,  by  delegation  from  different 
churches,  are  held  for  the  purpose  of  mutual  advice  and  im- 
provement, but  not  for  the  general  government  of  the  whole 
body. 

The  following  Declaration  of  Faith,  with  the  Church  Cove- 
nant, was  recently  published  by  the  Baptist  Convention  of  New 
Hampshire,  and  is  believed  to  express,  with  little  variation,  the 
general  sentiments  of  the  Regular  or  Associated  Baptists :  — 

"  I.  Of  the  Scriptures.  —  We  believe  the  Holy  Bible 
was  written  by  men  divinely  inspired,  and  is  a  perfect  treasure 
of  heavenly  instruction  ;  that  it  has  God  for  its  Author,  salva- 
tion for  its  end,  and  truth,  without  any  mixture  of  error,  for 
its  matter  ;  that  it  reveals  the  principles  by  which  God  will 
judge  us,  and  therefore  is,  and  shall  remain  to  the  end  of 
the  world,  the  true  centre  of  Christian  union,  and  the  supreme 
standard  by  which  all  human  conduct,  creeds,  and  opinions, 
should  be  tried. 

"II.  Of  the  true  God.  —  That  there  is  one,  and  only 
one,  true  and  living  God,  whose  name  is  JEHOVAH,  the 
Maker  and  Supreme  Ruler  of  heaven  and  earth  ;  inexpressi- 
bly glorious  in  holiness;  worthy  of  all  posssible  honor,  confi- 
dence, and  love ;  revealed  under  the  personal  and  relative 
distinctions  of  the  Father,  the  Son,  and  the  Holy  Ghost ; 


t  a  personal  pro- 
are  essential  to 
Its  in  the  United 
Ent  names.  The 
iment,  moderate 
y  of  Baptists  in 

;gational,  in  their 
stical  assemblies 
rns  of  individual 
ion  from  different 
advice  and  im- 
ent of  the  whole 

he  Church  Cove- 
onvention  of  New 
ttle  variation,  the 
ated  Baptists :  — 

the  Holy  Bible 
a  perfect  treasure 
its  Author,  salva- 
ture  of  error,  for 
which  God  will 
n  to  the  end  of 
,  and  the  supreme 
ids,  and  opinions, 

is  one,  and  only 
JEHOVAH,  the 
jarth ;  inexpressi- 
ible  honor,  confi- 
onal  and  relative 
the  Holy  Ghost; 


L 


BAPTISTS. 


idi 


equal  in  every  divine  perfection,  and  executing  distinct  but- 
harmonious  offices  in  the  great  work  of  redemption. 

"  ni.  Op  the  Fall  op  Man.  —  Tiiat  man  was  created  in 
a  slate  of  holiness,  under  the  1.  •'  his  Maker,  hut  by  volun- 
tary transgression  fell  from  that  lioly  and  happy  state ;  in 
consequence  of  which  all  mankind  are  now  sinners,  not  by 
constraint,  but  choice ;  being  by  nature  utterly  void  of  that 
holiness  required  by  the  law  of  God,  wholly  given  to  the  grat- 
ification of  the  world,  of  Satan,  and  of  their  own  sinful  pas- 
sions, and  therefore  under  just  condemnation  to  eternal  ruin, 
without  defence  or  excuse. 

"  IV.  Op  the  Way  of  Salvation.  —  That  the  salvation 
of  sinners  is  wholly  of  grace,  through  the  mediatorial  offices 
of  the  Son  of  God,  who  took  upon  him  our  nature,  yet  with- 
out sin;  honored  the  law  by  his  personal  obedience,  and 
made  atonement  for  our  sins  by  his  death ;  being  risen  from 
the  dead,  he  is  now  enthroned  in  heaven ;  and  uniting  in  his 
wonderful  person  the  tenderest  sympathies  with  divine  per- 
fections, is  every  way  qualified  to  be  a  suitable,  a  compas- 
sionate, and  an  all-sufficient  Savior. 

"  V.  Op  Justification.  — That  the  great  gospel  blessing 
which  Christ,  of  his  fulness,  bestows  on  such  as  believe  in 
him,  is  justification ;  that  justification  consists  in  the  pardon 
of  sin  and  the  promise  of  eternal  life,  on  principles  of  right- 
eousness ;  that  it  is  bestowed,  not  in  consideration  of  any 
works  of  righteousness  which  we  have  done,  but  solely 
through  his  own  redemption  and  righteousness ;  that  it  brings 
us  into  a  state  of  most  blessed  peace  and  favor  with  God,  and 
secures  every  other  blessing  needful  for  time  and  eternity. 

"  VI.  Op  the  Fkeeness  op  Salvation.  —  That  the  bless- 
ings of  salvation  are  made  free  to  all  by  the  gospel  ;*  that  it 
is  the  immediate  duty  of  all  to  accept  them  by  a  cordial  and 
obediert  faith;  and  that  nothing  prevents  the  salvation  of 
the  grf  atest  sinner  on  earth,  except  his  own  voluntary  refusal 
to  submit  to  the  Lord  Jesus  Christ ;  which  refusal  will  sub- 
ject him  to  an  aggravated  condemnation. 

"  VII.   Op  Grace  in  Regeneration.  — That,  in  order  to 


,....  ^ 


III  iiiiw  II  hi      ■'** 


184 


BAPTISTS. 


be  saved,  we  must  be  regenerated,  or  born  again ;  that  regen- 
eration consists  in  giving  u  holy  disposition  to  the  mind,  and 
is  effected  ill  a  niiinuor  uhove  our  comprehension  ciil«ula- 
tion,  by  the  power  of  the  Holy  Spirit,  so  as  to  ecu  nr 
voluntary  obedience  to  the  gospel ;  and  that  its  propti  »- 
dencc  is  found  in  the  holy  IVuit  which  we  bring  tnrth  to  me 
glory  of  God. 

"  VIII.  Or  God's  Puiipose  ok  Ghack.  —  Thai  election  is 
the  gracious  purpose  of  God,  according  to  which  lie  rcgencr- 
ate«,  sanctifies,  and  saves  sinners  ;  that,  being  perfectly  con- 
sistent with  the  free  agency  of  man,  it  comprehends  u  die 
means  in  connection  with  the  end ;  that  it  is  a  most  gl.  jus 
display  of  v.od's  sovereign  goodness,  being  infinitely  \vi>. 
holy,  and  unchangeable;  that  it  utterly  excludes  boasting,  uiid 
promotes  humility,  prayer,  praise,  trust  in  God,  and  active 
imitation  of  his  free  mercy ;  that  it  encourages  the  use  of 
means  in  the  highest  degree;  thai  it  is  ascertained  L.  its 
effects  in  all  who  believe  the  gospel;  is  the  foundatioii  of 
Christian  assurance;  and  that  to  ascertain  it  with  regard  to 
ourselves,  demands  and  deserves  our  utmost  diligence. 

"IX.  Of  the  Pehsevehance  ov  Saints.  —  That  such 
only  are  real  believers  as  endure  unto  the  end;  that  their 
persevering  attachment  to  Christ  is  the  grand  mark  which 
distinguishes  them  from  superficial  professors  ;  that  a  special 
P  '  irlence  watches  over  their  welfare;  and  they  are  kept  by 
^•  ;■'  Acr  of  God  through  faitli  unto  salvation. 

■  X  Harmony  of  tiii.  Law  and  Gosit.i..  —  That  the 
1  i"  Gfod  is  the  eternal  and  unchangeable  rule  of  his  moral 
g>  :'iment ;  that  it  is  holy,  just,  and  good  ;  and  that  the  in- 
ability which  the  Scriptures  ascribe  to  fallen  men  to  fulfil  its 
precepts,  arises  entirely  from  their  love  of  sin ;  to  deliver 
them  from  which,  and  to  restore  them,  through  a  Mediator, 
to  unfeigned  obedience  to  the  holy  law,  is  one  great  end  of 
the  gospel,  and  of  the  means  of  grace  connected  with  the 
establishment  of  the  visible  church. 

"XI.   Of  a  Gospel  Church.  —That  a  visible  church  of 
Christ  is  a  congregation  of  baptized  believers,  associated  by 


i 


......-^-....'a, 


•""«» 


BAPTIST*. 


186 


gain ;  that  regen- 
to  tlie  niinil,  and 
iwion  ciit'ula- 
as  to  ecu  mi 
It  itH  proper  i  vi» 
ring  iiirth  to  ihe 

■  Tliii     li  ction  in 
hich  lie  regencr- 
ig  |)erfcctlv  con- 
preheiids  ii     llip 
)  a  most  gli     ouB 
r  infinitely  wisf 
des  boasting,  und 
God,  and  active 
ages  the  use  of 
icertained  bv   its 
10  foundation  of 
t  with  regard  to 
diligence. 
!s.  —  That  such 
end;  that  their 
ind  mark  which 
i ;  that  a  special 
they  are  kept  by 
n. 

■r.i,.  —  That  the 
ule  of  his  moral 
and  that  the  in- 
men  to  fiilfd  its 
sin ;  to  deliver 
ugh  a  Mediator, 
e  great  end  of 
lected  with  the 

sible  church  of 
s,  associated  by 


covenant  in  the  faiti. 
the  ordinances  of  Cln 
ingthc  a  A.,  rigl,.^, 
word  ;  that  its  only 


i  fellov   hip  of  the  gospel ;  observin:, 

;  govi  >         Hy  his  laws;  and  cxcrcis- 

<d  privik'jji       nvested  in  them  by  his 

oer  officers  ;ir    bishops,  or  pastors,  and 


dear  M»s,  whose  qualiuoations,  claims,  and  duties,  are  defined 
in  the  Epif*t!o3  to  Timothy  and  Titus. 

"  XII.   Of  H   iTisM       D     HE  Lord's  Supper.  —  That 
Christiii     baptism  is  the  immersion  of  a  believer  in  water,  in 
the  name  of  the  Father,  Son,  and  Spirit;  to  show  forth,  in  a 
solemn  and  beautiful  emblem,  our  faith  in  a  crucili    ',  buried, 
and  risen  "^avior,  with  its  purifying  power ;  that  it  is  prt 
rcnniHifp  I     the  privileges  of  a  church  relation,  and  t>  t' 
Lord's  piippi    ,  in  which  the-  members  of  the  chur'  h,  I 
use  of  bread  and  wine,   are  to  commemorate  togeth 
dying  lo   •  of  Christ,  —  preceded  always  by  solemn  sel 
ination. 

"XJ,  ^-^  THE  Christian  Sabbath.  —  That  the  h  ay 
of  the  week  ih  the  Lord's  day,  or  Christian  Sabbath,  and  is  to 
be  kept  sacrod  tn  religious  purposes,  by  abstaining  from  all 
secular  labor  ;  ->rreations  ;  by  the  devout  observance  of 
all  the  means  ace,  both  private  and  public;   and  by 

preparation  foi     ,  n  rest  which  remaineth  for  the  people  of 
God. 

"  XIV.  Of  Civil  Government.  —  That  civil  government 
is  of  divine  appointment,  for  the  interests  of  good  order  of 
human  society ;  and  that  magistrates  are  to  be  prayed  for, 
conscientiously  honored,  and  obeyed,  except  in  things  opposed 
to  the  will  of  our  Lord  Jesus  Christ,  who  is  the  only  Lord  of 
the  conscience,  and  the  Prince  of  the  kings  of  the  earth. 

"XV.  Of  the  Righteous  and  the  Wicked.  —  That 
there  is  a  radical  and  essential  difference  between  the  right- 
eous and  the  wicked;  that  such  only  as  through  faith  are 
justified  in  the  name  of  the  Lord  Jesus,  and  sanctified  by  the 
Spirit  of  our  God,  are  truly  righteous  in  his  esteem ;  while  all 
such  as  continue  in  impenitence  and  unbelief  are  in  his  siffht 
wicked,  and  under  the  curse;  and  this  dis  iction  holds 
among  men  both  in  and  after  death. 
16* 


L 


186 


KAPTISTS. 


"  XVI.  Of  thk  VVohld  to  come.  —  That  the  end  of  this 
world  is  a|)prl>achin^;  thiit,  at  the  la»t  dny,  Chrint  will  dcMccnd 
from  lioavcn,  mid  raise  the  deiid  from  the  p;rav(>  to  finid  retri- 
bution; that  !i  Noleinii  scpurutioii  will  theri  lake  place,  thiit 
the  wicked  will  ba  udjiidged  to  cihIIums  pimiohment,  and  the 
righteous  to  endless  joy ;  iind  thnt  this  judgment  will  fix 
forever  the  final  state  of  men,  in  heaven  or  hell,  on  prin- 
ciples of  righteousnes.s. 

"  Chi;rcii  Covenant.  —  Ilttvin^  been,  as  we  trust,  brought 
by  divine  graces  to  embrace  the  Lord  Jesus  Christ,  and  to  give 
up  ourselves  wholly  to  him,  we  do  now  solemnly  and  joyfully 
covenant  with  each  other,  T«t  walk  TooETinRit  in  iii.m  with 
DBOTUF.nLY  LovK,  to  Ills  i;lory  as  our  common  Lord.  We 
do,  tlierefore,  in  his  strength  enj^asje, 

"  That  we  will  exercise  a  mutual  care,  as  members  one  of 
another,  to  promote  the  jt;rowth  ot  tlie  v\hole  body  in  CliriMiian 
knowledfre,  holiness,  and  comfort ;  to  the  end  that  wo  may 
stand  perfect  and  complete  in  all  the  will  of  God. 

"  That,  to  promote  and  secure  this  object,  wo  will  uphold 
the  public  worship  of  God  and  the  ordinances  of  his  house 
and  hold  constant  commiuiion  with  each  other  therein;  that 
we  will  cheerfidly  contribute  of  our  property  for  the  support 
of  the  poor,  and  for  the  maintenance  of  a  faithful  ministry  of 
the  gospel  among  us. 

"  That  we  will  not  omit  closet  and  family  religion  at  home, 
nor  allow  ourselves  in  the  totj  com  ion  neglect  of  the  great 
duty  of  religiously  training  up  our  children,  and  those  under 
our  care,  with  a  view  to  the  service  of  Christ  and  the  enjoy- 
ment of  heaven. 

"  That  we  will  walk  circumspectly  in  the  world,  that  we 
may  win  their  souls  ;  remembering  that  God  hath  not  given 
us  the  spirit  of  fear,  but  of  power,  and  of  love,  and  of  a  sound 
mind ,  that  we  are  the  light  of  the  world  and  the  salt  of  the 
earth,  and  that  a  city  .set  on  a  hill  cannct  be  hid. 

"  That  we  will  frequently  exhort,  and,  if  occasion  shall 
require,  admonish,  one  another,  according  to  Matthew  18th, 
in  the  spirit  of  meekness  i  considering  ourselves,  lest  we  also 


t  the  end  of  thii 
rJHt  will  dewccnd 
ivo  to  final  rptri- 
ake  plac«" ,  that 
'hmcnt,  and  the 
ilgiiicnt  will  fix 
ir  hell,  on  prin- 

ve  trust,  brought 
irist,  und  to  give 
inly  and  joyfully 

tR   IN  HIM    WITH 

non  Lord.     We 

members  one  of 
lody  in  Clirihiian 
id  that  we  may 
iod. 

,  we  will  uphold 
38  of  his  house, 
lor  therein ;  that 
^  for  the  support 
hful  ministry  of 

eligion  at  home, 
?ct  of  the  ureal 
and  those  under 
t  and  tlie  enjoy- 

world,  that  we 

hath  not  given 

?,  and  cf  a  sound 

the  salt  of  the 

hid. 

f  occasion  shall 
3  Matthew  I8th, 
lve3,  lest  we  also 


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'-^•is^»''taB^iTt— -T  ■ 


BAPTISTS. 


187 


be  tempted ;  and  that,  as  in  baptism,  we  have  been  buried 
with  Christ,  and  raised- again,  so  there  is  on  us  a  special 
obligation  henceforth  to  walit  in  newness  of  life. 

'*  And  may  the  God  of  peace,  who  brought  again  from 
the  dead  our  Lord  Jesus,  that  great  Shepherd  of  the  sheep, 
through  the  blood  of  the  everlasting  covenant,  make  us  per- 
fect in  every  good  work  to  do  his  will ;  working  in  us  that 
which  is  well  pleasing  in  his  sight,  through  Jesus  Christ ;  to 
whom  be  glory  forever  and  ever.     Amen." 

(See  iMatt.  ;J  •  5,  6, 1 1,  13— IG ;  20  :  22,  23 ;  21  :  25 ;  28  : 
19.  Mark  1:4,  5,8,9,  10;  11:30;  16:15,  IG.  Luke  3  : 
3,  7,  12, 16,  21  ;  7 : 29,  30 ;  12  :  50  ;  20 : 4.    John  1  :  28,  31, 

Acts  1  :  5,  22 ;  2  :  38,  41 ;  8  :  12, 

37,  47,48;    13:24;    16:15,  33; 

:  16.     Rom.  6  :  3,  4.     1  Cor.  1  :  13 

15  :  29.     Gal.  3  :  27.     Eph.  4  :  5. 

1  Pet.  3  :  21.) 


33;  3:22,23;  4:1,2. 
13,  36—39;  9:18;  10: 
18:8,25;  19:4,5;  22 
—17;  10:2;    12-  13; 
Col.  2  :  12.     Heb.  6  : 2. 


"  This  denomination  claims  an  immediate  descent  from  the 
apostles,  and  asserts  that  the  constitution  of  their  churches  is 
from  the  authority  of  Jesus  Christ  himself,  and  his  immediate 
successors.  Many  others,  indeed,  deduce  their  origin  as  a 
sect  from  much  later  times,  and  affirm  that  they  first  sprang 
up  in  Germany  in  the  sixteenth  century.  This  denomination 
of  Christians  is  distinguished  from  others  by  their  opinions 
respecting  the  mode  and  subjects  of  biiptism.  Instead  of 
administering  the  ordinance  by  sprinkling  or  pouring  water, 
they  maintain  that  it  ought  to  be  administered  only  by  im- 
mersion :  such,  they  insist,  is  the  meaning  of  the  Greek  word 
baptizo,  to  w.'sh  or  dip,  so  that  a  command  to  baptizs  is  a 
command  to  immerse.  They  also  defend  their  practice  fron\ 
the  phrase  buried  with  him  in  b-tptism,  from  the  first  admin- 
istrators' repairing  to  rivers,  and  the  practice  of  the  primitive 
church,  after  the  apostles. 

"  With  regard  to  the  subjects  of  baptism,  this  denomination 
alleges  that  it  ought  not  to  be  administered  to  children  or 


1^^ 


^? 


♦r 


188 


BAPTISTS. 


infants  at  all,  nor  to  adults  in  general ;  but  to  those  only  who 
profess  repentance  for  sin  and  faith  in  Christ.  Our  Savior's 
commission  to  his  apostles,  by  which  Christian  baptism  was 
instituted,  is  to  go  and  ttach  all  nations,  baptizing  them,  &,c. ; 
that  is,  not  to  baptize  all  they  meet  with,  but  first  to  examine 
and  instruct  them,  and  whoever  will  receive  instruction,  to 
baptize  in  the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost.  This  construction  of  the  passage  is  confirmed 
by  another  passage  — '  Go  ye  into  all  the  world,  and  preach 
the  gospel  to  every  creature ;  he  that  believeth,  and  is  bap- 
tized, shall  be  saved.'  To  such  persons,  and  to  such  only, 
this  denomination  says,  baptism  was  administered  by  the 
apostles  and  the  immediate  disciples  of  Christ ;  for  those  who 
were  baptized  in  primitive  times  are  described  as  repenting 
of  their  sins,  and  believing  in  Christ.  (Cee  Acts  9  :  38,  8  : 
37,  and  other  passages  of  Scripture.) 

"  They  further  insist  that  all  positive  institutions  depend 
entirely  upon  the  will  and  declaration  of  the  institutor ;  and 
that,  therefore,  reasoning  by  analogy  from  previouK  abrogated 
rites  is  to  be  rejected,  and  the  express  commands  of  Christ 
respecting  the  mode  and  subjects  of  baptism  ought  to  be  our 
only  rule.  • 

"They  observe  that  the  meaning  of  the  word  baptizo 
signifies  immersion  or  dipping  only ;  that  John  baptized  in 
Jordan  ;  that  he  chose  a  place  where  there  was  much  water  ; 
that  Jesus  came  up  out  of  the  water ;  that  Philip  and  the 
eunuch  wen'  ilown  both  into  the  water ;  that  the  terms 
washing,  purifying,  burying  in  baptism,  so  often  mentioned 
in  Scripture,  allude  to  this  mode ;  that  immersion  only  was 
the  practice  of  the  apostles  arid  the  first  Christians ;  and  that 
\\  was  only  laid  aside  from  the  love  of  novelty,  and  the  cold- 
ness of  our  climate.  These  positions,  they  think,  are  so 
clear  fi-om  Scripture,  and  the  history  of  the  church,  that 
they  stand  in  need  of  but  little  argument  to  support  them." 


There  are  ^ome  interesting  facts  connected  with  the  histo- 


those  only  who 
Our  Savior's 
n  baptism  was 
ing  them,  &c. ; 
first  to  examine 
instruction,  to 
Son,  and  of  the 
;e  is  confirmed 
Id,  and  preach 
'h,  and  is  hap- 
1  to  such  only, 
istered  by  the 
;  for  those  who 
d  as  repenting 
Acts  2  :  38,  8  : 

tutions  depend 
institutor;  and 
lious  abrogated 
lands  of  Christ 
ought  to  be  our 

!  word  baptizo 
hn  baptized  in 
\9  much  water ; 
Philip  and  the 
that  the  terms 
iften  mentioned 
rsion  only  was 
tians;  and  that 
,  and  the  cold- 
think,  are  so 
e  church,  that 
support  them." 

I  with  the  histo- 


fecvsM*^?; 


BAPTISTS. 


189 


ry  of  the  Baptists  in  America.  In  1G31,  the  Rev.  Roger 
Williams,  who  had  been  a  clergyman  of  the  church  of  Eng- 
land, but,  disliking  its  formalities,  seceded,  and  ranged  him- 
self with  the  Nonconformists,  fled  to  America  from  the  per- 
secutions which  then  raged  in  England.  The  great  princi- 
ples of  civil  and  religious  liberty  were  not  then  understood  in 
the  western  world,  and,  as  Mr.  Williams  was  a  man  of  in- 
trepid firmness  in  advocating  those  principles,  we  are  not 
surprised  at  the  excitement  and  opposition  which  his  doctrines 
awakened.  He  settled  first  in  Salem,  New  England,  the 
macristracy  of  which  condemned  his  opinions,  and  subsequent- 
ly sentenced  him  to  banishment.  Under  that  cruel  act  of 
legislation,  he  was  driven  from  his  family,  in  the  midst  of 
winter,  to  seek  for  refuge  among  tlie  wild  Indians.  After 
great  sufferings,  having  conciliated  the  Indians,  he  com- 
menced the  formation  of  a  colony,  to  which  he  gave  the 
name  of  Providence,  situate  in  Rhode  Island,  a  name  which 

it  still  bears. 

Thus  he  beci/i/:  the  founder  of  a  new  order  of  things. 
Several  of  his  friends  afterwards  joined  him,  and  in  that  infant 
settlement  he  sustained  the  twofold  character  of  minister  and 
lawgiver.  He  formed  a  constitution  on  the  broad  principle 
of  civil  and  religious  liberty,  and  thus  became  the  first  ruler 
that  recognized  equal  rights.  Nearly  a  century  and  a  half 
after  that,  when  the  Americans  achieved  their  independence, 
thirteen  of  the  states  raited  in  forming  a  government  for 
themselves,  and  adopted  that  principle;  thus  America  be- 
came, what  the  little  cclony  of  Providence  had  been  before, 
a  refuge  for  the  persecuted  for  conscience  sake.  It  has  been 
well  observed  that  the  millions  in  both  hemispheres  who  are 
now  rejoicing  in  the  triumph  of  liberal  principles,  should 
unite  in  erecting  a  monument  to  perpetuate  the  memory  of 
RoGEU  Williams,  the  first ,  governor  who  held  liberty  of 
consci°"oe,  as  well  as  of  person,  to  be*  the  birthright  of 
man. 

In  the  year  1639,  Mr.  Williams  formed  the  first  Baptist 


9MS',/mmt^es>s 


mmmm 


190 


ANABAPTIS'^S  ■ 


•FREE-WILL    BAPTISTS. 


church  in  America,  at  Providence.  Throughout  succeeding 
years,  few  changes,  comparatively,  were  experienced  in  the 
movements  of  the  Baptist  denomination  on  this  vast  continent. 
Baptist  churclies  multiplied  exceedingly,  until  they  assumed 
a  leading  attitude  among  the  religious  communities  of  Amer- 
ica. They  have  amply  provided  for  an  efficient  and  learned 
ministry,  and  the  extraordinary  revivals  with  which  they  have 
been  frequently  favored,  invest  them  with  a  moral  strength 
and  glory  which  cannot  be  contemplated  but  with  astonish* 
ment  and  admiration. 


ANABAPTISTS. 

Those  who  maintain  that  baptism  ought  always  to  be  per- 
formed by  immersion.  The  word  is  compounded  of  ana, 
"  new,"  and  baptistes,  "  a  Baptist,"  signifying  that  those  who 
have  been  baptized  in  their  infancy,  ought  to  be  baptized 
anew.  It  is  a  word  which  has  been  indiscriminately  applied 
to  Christians  of  very  different  principles  and  practices.  The 
English  and  Dutch  Baptists  do  not  consider  the  word  as 
at  all  applicable  to  their  sect,  because  those  persons  whom 
they  baptize  they  consider  as  never  having  been  baptized 
before,  although  they  have  undergone  what  they  term  the 
ceremony  of  sprinkling  in  their  infancy. 


FREE-WILL  BAPTISTS. 

The  first  church  gathered,  of  this  order,  was  in  New 
Durham,  N.  H.,  in  the  year  1780,  principally  by  the  instru- 
mentality of  Elder  Benjamin  Randall,  who  then  resided  in 


1 


!!8ffi<?WfflH'^ 


.  in  yi  wv^  wiiiytipiii 


SEVENTH-DAY    BAPTISTS. 


191 


TISTS. 

^hout  succeeding 
pericnced  in  the 
lis  vast  continent, 
til  they  aesumed 
lunities  of  Amer- 
^ient  and  learned 
which  they  have 
a  moral  strength 
It  with  astonish- 


always  to  be  per- 
pounded  of  ana, 
ng  that  those  who 
t  to  be  baptized 
minately  applied 
practices.  The 
der  the  word  as 
le  persons  whom 
g  been  baptized 
It  they  term  the 


er,  was  in  New 

lly  by  the  instru- 

then  resided  m 


that  town.  Soon  after,  several  branches  were  collected, 
which  united  with  this  church;  and  several  preachers,  of 
different  persuasions,  were  brought  to  see  the  beauties  of  a 
free  salvation,  and  united  as  fellow-laborers  with  Elder 
Randall. 

They  believe  that,  by  the  death  of  Christ,  salvation  was 
provided  for  all  men;  that,  through  faith  in  Christ,  and 
sanctification  of  the  Spirit, —  though  by  nature  entirely  sin- 
ners, —  all  men  may,  if  they  improve  every  means  of  grace 
in  their  power,  become  new  creatures  in  this  life,  and,  after 
death,  enjoy  eternal  happiness ;  that  all  who,  having  actual- 
ly sinned,  die  in  an  unrenewed  state,  will  suffer  eternal 
misery. 

Respecting  the  divine  attributes  of  the  Father,  Son,  and 
Holy  Spirit,  they  in  substance  agree  with  other  Orthodox 
Christians.  They  hold  the  holy  Scriptures  to  be  their  only 
rule  of  religious  faith  and  practice,  to  the  exclusion  of  all 
written  creeds,  covenants,  rules  of  discipline,  or  articles  of 
organization.  They  consider  that  elders  and  deacons  are 
the  officers  of  the  church  designed  in  the  Scriptures,  and 
maintain  that  piety,  and  i  call  to  the  work,  are  the  essen- 
tial qualifications  of  a  minister,  without  regard  to  literary 
attainments. 


SEVENTH-DAY  BAPTISTS, 


OR 


SABBATARIANS, 

Are  those  who  keep  the  seventh  day  of  the  week  as  the 
Sabbath.  They  are  to  be  found  principally,  if  not  wholly, 
among  the  Baptists.  They  object  to  the  reasons  which  arc 
gvinerally  alleged  for  keeping  the  first  day,  and  assert  that  the 
change  from  the  seventh  to  the  first  was  effected  by  Constan- 


1 


192 


SIX-PRINCIPLE    BAPTISTS. 


►  - 


tine,  on  his  conversion  to  Christianity,  A.  D.  321.  Tha 
three  following  propositions  contain  a  summary  of  their  prin- 
ciples as  to  this  article  of  the  Sabbath,  by  which  they  stand 
distinguished :  — 

1.  That  God  hath  required  the  seventh  or  last  day  of  every 
week  to  be  observed  by  mankind,  universally,  for  the  weekly 
Sabbath.  ^ 

2.  That  this  command  of  God  is  perpetually  binding  on 
man  till  time  shall  be  no  more. 

3.  That  this  sacred  re.st  of  the  seventh-day  Sabbath  is  not 
by  divine  authority  changed  from  the  seventh  and  last  to  the 
first  day  of  the  week,  and  that  the  Scripture  doth  nowhere 
require  the  observation  of  any  other  day  of  the  week  for  the 
weekly  Sabbath,  but  the  seventh  day  only.  They  hold,  in 
common  with  other  Christians,  the  distinguishing  doctrines 
of  Christianity. 


SIX-PRINCIPLE   BAPTISTS. 


;-  I 


This  appellation  is  given  to  those  who  hold  the  imposition 
of  hands,  subsequent  to  baptism,  and  generally  on  the  ad- 
mission of  candidates  into  the  church,  as  an  indispensable 
prerequisite  for  church  membership  and  communion.  They 
support  their  peculiar  principle  chiefly  from  Heb.  6:1, 
2  — "Therefore,  leaving  the  principles  of.  the  doctrine  of 
Christ,  let  us  go  on  unto  perfection ;  not  laying  again  the 
foundation  of  repentance  from  dead  works,  and  faith  toward 
God,  of  the  doctrine  of  baptism,  and  of  laying  on  of  hands, 
and  of  resurrection  of  the  dead,  and  of  eternal  judgment." 
As  these  two  verses  contain  six  distinct  propositions,  one  of 
which  is  the  laying  on  of  hands,  these  brethren  have,  from 
thence,  acquired  the  name  of  Siz-Principle  Baptists,  to 
distinguisK  them  from  others,  whom  they  sometimes  call 
F.ve-Principle  Baptists.  They  have  fourteen  churches  in 
Massachusetts  and  Rhode  Island. 


L 


L.  D.  321.  The 
ary  of  their  prin- 
ivhich  they  stand 

last  day  of  every 
y,  for  the  weekly 

iially  binding  on 

y  Sabbath  is  not 
h  and  last  to  the 
e  doth  nowhere 
the  week  for  the 
They  hold,  in 
ishing  doctrines 


'S. 

i  the  imposition 
ally  on  the  ad- 
n  indispensable 
munion.  They 
m  Ileb.  6:1, 
;he  doctrine  of 
lying  again  the 
id  faith  toward 
g  on  of  hands, 
nal  judgment." 
)sitions,  one  of 
iren  have,  from 
le  Baptists,  to 
sometimes  call 
m  churches  in 


J 


QUAKER    BAPTISTS PEDOBAPTISTS.  193 

QUAKER  BAPTISTS, 

OR 

KEITHI  ANS. 

A  PARTY  from  the  society  of  Friends,  in  Pennsylvania, 
separated  in  the  year  l(i91.  It  was  headed  by  the  famous 
George  Keith.  They  practised  baptism,  and  received  the 
Lord's  supper,  but  retained  the  language,  dress,  and  man- 
ners, of  the  Friends,  or  Quakers. 


PEDOBAPTISTS 

Are  those  who  practise  the  baptism  of  children,  without 
regard  to  personal  faith. 

Pedobaptists,  in  common  with  all  others,  claim  for  their 
practice  an  apostolical  origin ;  and,  although  they  differ  much 
in  theological  opinions,  in  forms  of  church  government,  and 
modes  of  worship,  yet  they  all  adopt  substantially  the  same 
mode  of  reasoning  in  their  defence  of  pedobaptism.  They 
say  that  the  church,  under  both  the  old  and  new  dispensa- 
tions, has  ever  been  the  same,  although  under  a  different 
form ;  that  infants,  as  well  as  parents,  were  admitted  into  the 
church  ui  der  the  earlier  dispensations,  the  rite  of  circum- 
cision being  the  sign  of  their  introduction  into  it ;  and  that 
the  Christian  dispensation  (as  the  f^nor  came  not  to  de- 
stroy, but  to  fulfil,  the  law  and  the  ,  --y  bets)  did  not  annul 
or  abridge  any  of  the  privileges  of  the  c  mrch  that  were  pos- 
sessed under  the  dispensations  of  former  times.  But  as  the 
right  of  children,  who  are  bound  to  their  parents  by  the 
strongest  natural  tie,  to  be  solemnly  and  visibly  dedicated  to 
God,  and  to  come  within  the  pale  and  under  the  watch  of  the 
church,  is  a  blessing  and  a  privilege,  we  are  entitled  to  ask 
for  the  passages  in  the  New  Testament  which  require  its 
17 


194 


PEDOBAPTISTS. 


':' 


abandonment.  We  take  it  for  jj[rantcd,  that  children  are  to 
be  publicly  dedicated  to  God,  now,  aa  in  former  times,  unless 
some  positive  directions  can  be  shown  to  the  contrary.  It 
appearing,  therefore,  that  children  may  be  dedicated  to  Gud, 
by  their  parents,  in  8ouie  public  and  visible  way,  and  there 
remaining  no  outward  ceremony,  under  the  Christian  dispen- 
sation, suitable  to  that  purpo.se,  but  baptism,  we  infer  that 
baptism  is  designed  to  take  the  place  of  circumcision,  and 
that  children  may  l)e  baptized.  And  these  views  are  thought 
to  be  encouraged  by  the  alTectionate  saying  of  Christ,  "  Sut 
fer  little  children  to  come  unto  me,  and  forbid  them  not,  for 
of  such  is  the  kingdom  of  God."     (Mark  10  :  14.) 

A  second  argument  in  favor  of  infant  baptism  is  derived 
from  the  repeated  accounts,  in  the  Acts,  of  the  baptism  of 
whole  families  The  families  referred  to  are  those  of  Lydia, 
a  seller  of  purple  in  the  city  of  Thyatirn,  of  the  jailer,  in  the 
same  city,  and  of  Cornelius,  the  centurion,  of  Cassarea. 
Instances  of  this  kind  are  not  to  be  considered  as  conclusive- 
ly proving  the  Scriptivre  authority  of  infant  baptism  of  them- 
selves ;  but  they  form  a  presumi)tivc  argument,  in  its  favor, 
of  great  weight. 

And,  further,  it  may  be  shown,  from  ecclesiastical  history, 
that  the  baptism  of  infants  was  practised  in  the  time  of  the 
primitive  Christians.  This  being  the  fact,  the  conclusion 
seems  to  follow  irresistibly,  that  they  received  the  practice 
from  the  apostles,  and  that  it  was,  therefore,  known  and 
recognized  by  the  Savior  himself;  and,  if  it  were  known  and 
recognized  by  him,  or  even  introduced,  subsequently  and 
solely,  by  those  he  commissioned,  it  must  be  received,  in 
either  case,  as  the  will  of  Christ,  and  as  a  law  of  the  Chris- 
tian dispensation. 

Again,  they  say  that  the  particular  mode  of  baptism  can- 
not be  determined  from  the  meaning  of  the  word  baptizo, 
which  may  mean  either  to  immerse  or  to  lave,  according  to 
the  particular  connection  in  which  it  is  found.  (See  Mark 
7:4.     Heb.  9:10.) 

None  of  the  accounts  of  baptism,  which  are  given  in  the 


children  are  to 
ler  times,  unless 
\\c  contrary.  It 
;ciicntcd  to  God, 
I  way,  iind  there 
JhriHtian  diKpcn- 
II,  wc  infer  that 
ircinnciHion,  and 
iewH  arc  thuught 
i)f  Clirist,  "  Suf. 
)id  them  not,  for 
):14.) 

ptism  is  derived 
the  baptism  of 
I  those  of  Lydia, 
the  jailer,  in  the 
3n,  of  Cffisarea. 
fid  as  conclusive* 
oaptism  of  them- 
ent,  in  its  favor, 

esiastical  history, 
the  time  of  the 
,  the  conclusion 
ved  the  practice 
'ore,  known  and 
were  known  and 
iubsequently  and 
be  received,  in 
law  of  the  Chris- 

oi'  baptism  can- 
he  word  baptizo, 
we,  according  to 
ind.     (See  Mark 

are  given  iu  the 


PEU00APTIBT8. 


196 


New  Testament,  necessarily  imply  that  it  was  performed  by 
immersion.  It  is  true  the  Savior  and  the  eunuch,  when  they 
were  baptized,  went  up  out  of,  or  rather /row,  the  water; 
but  the  inference  that  they  went  iindir  the  water,  which  ia 
iiometimes  drawn  from  these  expressions,  docs  not  uppcar  to 
be  sufficiently  warranted. 

The  circumstances  attending  the  baptism  of  the  jailer  and 
his  family  are  of  such  a  nature  as  to  render  the  opinion  of 
its  being  performed  by  immersion  improbable.  The  baptism 
was  evidently  performed  at  midnight,  and  within  the  limits 
of  the  prison,  —  a  time  and  a  situation  evidently  implying 
some  other  mode  than  plunging.  Similar  views  will  hold  in 
respect  to  the  baptism  of  the  three  thousand  at  the  season  of 
Pentecost. 

As,  therefore,  there  are  no  passages  of  Scripture  which 
positively  require  immersion,  but  various  .scriptural  con- 
siderations against  it,  besides  its  being  always  inconvenient, 
and  not  unfrequently  impracticable,  the  Pedobaptists  have 
ever  thought  it  fit  and  requisite,  as  a  general  rule,  to  practise 
baptism  by  sprinkling  or  laving. 

The  Greek  church,  in  all  its  branches,  —  whether  in  the 
frozen  regions  of  Siberia,  or  in  the  torrid  zone,  —  practise 
trine  immersion.  All  Pedobaptists  require  of  adults,  who 
seek  for  baptism,  a  personal  profession  of  their  faith,  and 
so  far  agree  with  the  Baptists.  They  also,  with  the  Baptists, 
allow  immersion  to  be  valid  baptism ;  but,  in  opposition  to 
them,  the  Baptists  deny  that  any  other  mode  of  administering 
this  rite  is  valid.  (See  Exod.  14  :  22.  Isa.  44  :  3.  Matt. 
3:11;  19:13.  Mark7:4.  Acts2:  39;  19:  2, 5.  Rom. 
4 :  1 1 ;  1 1 :  17.  1  Cor.  7 :  14 ;  10:2.  Eph.  chap.  2.  Heb. 
9:  10,  13,  14.) 

'."he  term  Pedohaptist  ia  derived  from  two  Greek  words 

jals,  a  child,  and  baptismos,  baptism.  Thie  mode  of  baptism 
is  practised  by  nearly  the  whole  Christian  world,  except  the 
Baptists  and  Friends, 


I 


1U6 


ANT1-VED0BAPT18TS UNITARIANS. 


ANTI-PEUOBAPTISTS. 

A  NAME  given  to  those  who  object  to  the  baptism  of 
infanta.  The  word  is  dt.  /ed  fmm  the  Greek  words  signi- 
fying against,  a  child,  and  /  buptizt. 


UNITARIANS. 


Those  Christians  who  are  usually  designated  by  this  name 
in  the  United  States,  and  who  are  also  called  Liberal  Chris- 
tianSy  are  mostly  Congregationalists,  and  are  found  princi- 
pally in  New  Engltmd. 

They  acknowledge  no  other  rule  of  faith  and  practice  than 
the  holy  Scriptures,  which  they  consider  it  the  duty  of  every 
man  to  search  for  himself,  prayerfully,  and  with  the  best 
exercise  of  his  understanding.  They  reject  all  creeds  of 
human  device,  as  generally  unjust  to  the  truth  of  God  and 
the  mind  of  man,  tending  to  produce  exclusiveness,  bigotry, 
and  divisions,  and  at  best  of  doubtful  value.  They  regard, 
however,  with  favor  the  earliest  creed  on  record,  commonly 
called  the  Apostles',  as  approaching  nearest  to  the  simplicity 
of  the  gospel,  and  as  imbodying  the  grand  points  of  the 
Christian  faith. 

They  adopt  the  words  of  St.  Paul,  (I  Cor.  8  :  6,)  "  To  us 
there  is  but  one  God,  the  Father,  of  whom  are  all  things,  and 
toe  in  him ;  and  one  Lord  Jesus  Christ,  by  whom  are  all 
things,  and  we  by  him."  They  make  great  account  of  the 
doctrine  of  God's  paternal  character  imd  government,  and 
continually  set  it  forward  as  the  richest  .source  of  consolation, 
and  the  most  powerful  motive  to  repentance  and  improve- 
ment. 

Receiving  and  trusting  in  Christ  as  their  Lord,  Teacher, 
Mediator,  Intercessor,  Savior,  they  hold  in    less    esteem 


.»<'  ;,v»w,v.'*'y«^ 


UNITARIANS. 


191 


AKIAN8. 


rs. 


to  the  baptism  of 
Greek  words  signi- 


i;nated  by  this  name 
lictl  Liberal  Chris- 
i  are  found  princi- 

ih  and  practice  than 
it  the  duty  of  every 
and  with  the  beat 
eject  all  creeds  of 
!  truth  of  God  and 
cJusiveness,  bigotry, 
ilue.  They  regard, 
1  record,  commonly 
est  to  the  simplicity 
^rand  points  of  the 

Cor.  8  :  6,)  "  To  us 
I  are  all  things,  and 
t,  hy  whom  are  all 
reat  account  of  the 
id  government,  and 
)urce  of  consolation, 
tance  and  improve- 

tieir  Lord,  Teacher, 
•Id  in    less    esteem 


than  many  other  sects,  nice  theological  questions  and  specu* 
latioMB  concerning  hii^  precise  rank,  and  the  nature  of  his 
relation  to  God.  They  feel  that  by  honoring  him  us  the  Son 
of  God,  they  honor  him  aa  he  desired  to  be  honored ;  and 
that  by  obeying  and  imitating  him,  they  in  the  best  manner 
show  their  love. 

They  believe  that  the  Holy  Ghost  is  not  a  distinct  person 
in  the  Godhead,  but  thnt  power  of  God,  that  divine  infiuence^ 
hy  which  Christianity  was  established  through  miraculous 
aids,  and  by  which  ith  pirit  is  still  shed  abroad  in  the  hearts 
of  men. 

They  advocate  the  most  perfect  toleration.  They  regard 
CHARITY  as  the  crowning  Christian  grace,  —  the  end  of  the 
commandment  of  God.  They  consider  a  pure  and  lofty 
morality  as  not  only  inseparable  from  true  religion,  but  the 
most  acceptable  service  that  man  can  render  to  his  Maker, 
and  the  only  indubitable  evidence  of  a  believins(  heart.  ■ 

They  believe  that  sin  is  its  own  punishmer.  md  virtue  its 
own  rewarder  ;  that  the  moral  consequences  of  a  man's  good 
or  evil  conduct  go  with  him  into  the  future  life,  to  afford  him 
remorse  or  satisfactiim ;  that  God  will  be  influenced  in  all 
his  dealings  with  the  soul  by  mercy  and  justice,  punishing 
no  more  severely  than  the  sinner  deserves,  and  always  for  a 
benevolent  end.  Indeed,  the  greater  part  of  the  denomina- 
tion are  Restorationists. 

Unitarians  consider  that,  besides  the  Bible,  all  the  Ante- 
Nicene  fathers  —  that  is,  all  Christian  writers  for  three 
centuries  after  t-ie  liirfh  of  Christ — give  testimony  in  their 
favor,  against  the  modern  popular  doctrine  of  the  Trinity. 
As  for  antiquity,  it  is  their  belief  that  it  is  really  on  their 
side. 

In  the  First  Epistle  of  Clement  to  the  Corinthians,  which 
was  written  towards  the  close  of  the  first  century,  —  and  the 
evidence  for  the  genuineness  of  which  is  stronger  than  for 
that  of  any  other  of  the  productions  attributed  to  the  apos- 
tolical fathers,  —  the  supremacy  of  the  Father  is  asserted  or 
implied  throughout,  and  Jesus  is  spoken  of  in  terms  mo^>i, 
17» 


198 


UNITABIAN9. 


I. 


borrowed  from  the  Scriptures.  He  in  once  called  the 
"  sceptre  of  the  majesty  ol'  God  ;  "  and  this  highly-figurative 
expression  is  the  most  exalted  applied  to  him  in  the  whole 
Epistle. 

JuBtni  Martyr,  the  mcst  distinguished  of  the  ancient, 
fathers  of  the  church,  who  flourished  in  the  former  part  of 
the  second  century,  and  whose  wri  ings  (with  the  exception 
of  those  attributed  to  the  apostolic  fathers)  are  thf  earliest 
Christian  records  next  to  the  New  Testament,  expressly  says, 
"  We  worship  God,  the  Maker  of  the  universe,  offering  up  to 
him  prayers  and  thanks.  But,  assigning  to  Jesus,  who  came 
to  teach  us  these  things,  and  for  this  end  was  born,  the 
'  second  place'  after  God,  we  not  without  reason  honor  him." 

The  germ  and  origin  of  the  doctrine  of  the  Trinity,  the 
Unitarians  find  in  ihe  speculations  of  those  Christianized 
philosophers  of  the  second  century,  whose  minds  were 
strongly  tinctured  with  the  Platonic  philosophy,  combined 
with  the  emanation  st/stem,  as  taught  at  Alexandria,  and 
held  by  Philo.  From  this  time  they  trace  the  gradual 
formation  of  the  doctrine  through  successive  ages  down  to 
Athanasius  and  Augustine ;  the  former  of  whom,  A.  D.  362, 
was  the  first  to  insist  upon  the  equality  of  the  Holy  Ghost 
with  the  Father  and  the  Son ;  and  the  latter,  about  half  a 
century  afterwards,  was  the  first  to  insist  upon  their  numer- 
ical unity. 

In  all  ages  of  the  church,  there  have  been  many  learned 
and  pious  men  who  have  rejected  the  Trinity  as  unscriptutal 
and  irrational.  The  first  attempt,  at  the  council  of  Nice,  to 
establish  and  make  universal  the  Trinitarian  creed,  caused 
disturbances  and  dissensions  in  the  church,  which  continued 
for  ages,  and  produced  results  tire  most  deplorrible  to  every 
benevolent  mind  which  exalts  charity  over  faith. 

Soon  after  the  reformation,  the  Unitarian  faith  was 
avowed  by  Martin  Cellarius,  who  was  then  finishing  his 
studies  at  Wittenberg-,  wheire  Luther  was  professor.  In 
1546,  the  Unitarian  opinions  made  a  considerable  movement 
in  Italy,  and  several  persons  of  learning  and  eminence  were 


'W 


once  called  the 

B  highly-figurative 

him  in  the  whole 

I  of  the  ancient, 
le  former  part  of 
vith  the  exception 
)  are  thf  earliest 
snt,  expressly  says, 
irse,  offering  up  to 
)  Jesus,  who  came 
ud  was  born,  the 
eason  honor  him." 
f  the  Trinity,  the 
lose  Christianized 
lose  minds  were 
asophy,  combined 
;  Alexandria,  and 
trace  the  gradual 
sive  ages  down  to 
whom,  A.  D.  362, 
if  the  Holy  Ghost 
itter,  about  half  a 
ipon  their  numer- 

leen  many  learned 
ity  as  unscriptutal 
louncil  of  Nice,  to 
rian  creed,  caused 
1,  which  continued 
eplorrible  to  every 
faith. 

itarian  faith  was 
then  finishing  his 
as  professor.  In 
iderable  movement 
nd  eminence  were 


UNITARIANS. 


199 


put  to  death.  In  1553,  Michael  Servctus  was  burned  for 
this  heresy,  at  Geneva.  The  elder  Socinus  made  his  escape 
from  this  persecution,  and  spread  liis  views  tliroughout  sev- 
eral countries  of  Europe,  more  particularly  in  Poland,  where 
a  large  part  of  the  Reformed  clergy  embraced  them,  and  were 
separated,  in  IoG5,  from  the  communion  of  the  Calvinists 
and  Lutherans. 

In  England,  the  number  of  Unitarians  was  considerable, 
according  to  Strype,  as  early  as  1548  ;  and  in  1550,  he  rep- 
resents the  Unitarian  doctrine  as  spieading  so  fast  that  the 
leading  Churchmen  were  alarmed,  and  "  thought  it  necessary 
to  suppress  its  expression  by  rigid  measures."  These  "  rigid 
measures,"  such  as  imprisonment  and  burning,  were  suc- 
cessful '■•ir  a  time.  But  afterwards,  the  •'  heresy "  gained 
new  ;  able  supporters,  such  as  Biddle,  Firmin,  Dr.  S. 
Clarke,  Dr.  Lardncr,  Whiston,  Emlyn,  Sir  Isaac  Newton, 
&c.,  and  has  been  spreading  to  this  day. 

In  the  north  of  Iseland,  the  Unitarians  compose  several 
presbyteries.  There  are  also  congregations  of  Unitarians  in 
Dublin,  and  in  other  southern  cities  of  the  kingdom. 

In  Scotland,  there  are  chapels  of  this  character  in  Edin- 
burgh, Glasgow,  and  other  principal  places. 

In  the  United  States,  Unitarian  opinions  were  not  pre. a- 
lent  till  towards  the  close  of  the  last  century.  Since  that 
time,  however,  they  have  advanced  rapidly,  and  have  been 
embraced  by  some  of  the  wisest  and  best  men  in  the  land. 

Of  late  yefirs,  the  Congregational  Unitarians  have  generally 
abstained  from  controversy,  in  the  United  States.  They 
have,  however,  published  and  circulated  extensively  a  large 
number  of  tracts,  of  a  doctrinal  and  practical  character. 
They  have  at  the  present  time  assumed  a  positive  condition, 
gained  a  strong  and  permanent  hold  amongst  the  Christian 
sects,  and  are  manifesting  new  signs  of  vitality  and  usefulness. 

The  following  proof-texts  are  some  of  those  upon  which , 
the  Unitarians  rest  their  belief  in  the  inferiority  of  the  Son  to 
the  Father :  _  John  8:17,  18.     John  17  :  3.     Acts  10 :  39. 
1  Tim.  2:6.     1  John  4  :  14.    Rom.  8 :  34.     1  Cor.  11:3. 


300 


BROWNISTS PURITANS. 


John  10 :  29.  John  14  :  28.  Matt.  19 :  17.  John  17  :  21, 
John  20 :  17.  1  Cor.  8  :  5,  6.  John  10  :  25 ;  7  :  16,  17 ; 
8  :  28^  5 :  19,  20 ;  8 :  49,  50.  Matt.  20 :  23.  John  6  :  38, 
67 ;  5 :  30.  Mark  13 :  32.  Luke  6 :  12.  John  1 1 :  41,  42. 
Matt.  27 :  46.  Acts  2  :  22—24.  Phil.  2  :  11.  Col.  1 :  15. 
Rev.  3 :  14.     Heb.  3 : 3.     Matt.  12  :  18.    Luke  2  :  52. 


f 


BROWNISTS. 

A  DENOMINATION  which  spfung  up  in  England  towards 
the  close  of  the  sixteenth  century.  They  derive  their  name 
from  their  leader,  Robert  Brown. 

This  denomination  did  not  differ  in  jioint  of  doctrine  from 
the  church  of  England,  or  from  the  other  Puritans  ;  but  they 
apprehended,  according  to  Scripture,  that  every  church  ought 
to  be  confined  within  the  limits  of  a' single  congregation, 
and  that  the  government  should  be  democratical.  They 
maintained  the  discipline  of  the  church  of  England  to  be 
Popish  and  antichristian,  and  all  her  ordinances  and  sacra- 
ments Invalid.  Hence  they  forbade  their  people  to  join  with 
them  in  prayer,  in  hearing  the  word,  or  in  any  part  of  public 
worship.  They  not  only  renounced  communion  with  the 
church  of  England,  but  with  all  other  churches,  except  such 
as  were  of  the  same  model. 


PURITANS. 


This  name  was  given  to  a  party  which  appeared  in  England 
in  the  year  1565,  who  opposed  the  liturgy  and  ceremonies  of 
the  church  of  England. 

They  acquired  this  denomination  from  their  professed 
design  to  establish  a  purer  form  of  worship  and  discipline. 


atf>*ilii  ifiiwiiiiMiiir  -11  'r ri-rr-"-^-'^-^-1---f  • 


fS. 

n.  John  17:21, 
0  :  25  ;  7  :  16,  17 ; 
;  23.  John  6  :  38, 
John  11:41,42. 
2  :  11.  Col.  1 :  15. 
Luke  2:  52. 


i 


BOUKlCNOMSTi. 


201 


Those  wlio  were  firs!  styled  Puritans  were  Presbyterians; 
but  the  term  was  afterwards  applied*  to  others  who  differed 
from  the  church  of  England. 

Those  who  separated  from  the  church  of  England  were 
also  styled  Dissenters. 


n  England  towards 
;y  derive  their  name 

)int  of  doctrine  from 
•  Puritans  ;  but  they 
t  every  church  ought 
single  congregation, 
emocratical.  They 
h  of  England  to  be 
■dinances  and  sacra- 
ir  people  to  join  with 
in  any  part  of  public 
communion  with  the 
hurches,  except  such 


1  appeared  in  England 
gy  and  ceremonies  of 

from  their  professed 
orship  and  discipline. 


BOURIGNONISTS. 

The  followers  of  Antoinette  Bourignon,  a  lady  in  France, 
who  pretended  to  particular  inspirations.  She  was  born  at 
Lisle,  in  1616.  At  her  birth,  she  was  so  deformed  that 
it  was  debated  some  days  in  the  family  whether  it  was 
not  proper  to  stifle  her  as  a  monster;  but,  her  deformity 
diminishing,  she  was  spared,  and  afterwards  obtained  such  a 
degree  of  beauty,  that  she  had  her  admirers.  From  her 
childhood  to  her  old  age  she  had  an  extraordinary  turn  of 
mind.  She  set  up  for  a  reformer,  and  published  a  great 
number  of  books,  filled  with  very  singular  notions ;  the  most 
remarkable  of  which  are  entitled  "The  Light  of  the  World," 
and  "  The  Testimony  of  Truth."  In  her  confession  of  faith, 
she  professes  her  belief  in  the  Scriptures,  the  divinity  and 
atonement  of  Christ.  She  believed,  also,  that  man  is  per- 
fectly free  to  resist  or  receive  divine  grace ;  that  God  is  ever 
unchangeable  love  towards  all  his  creatures,  and  does  not 
inflict  any  arbitrary  punishment,  but  that  the  evils  they  suffer 
are  the  natural  consequence  of  sin ;  that  religion  consists  not 
in  outward  forms  of  worship,  nor  systems  of  faith,  but  in  an 
entire  resignation  to  the  will  of  God.  She  held  many  extrav- 
agant notions,  among  which,  it  is  said,  she  asserted  that 
Adam,  before  the  fall,  possessed  the  principles  of  both  sexes ; 
that,  in  an  ecstasy,  God  represented  Adam  to  her  mind  in  his 
original  state,  as  also  the  beauty  of  the  first  world,  and  how 
he  had  drawn  from  it  the  chaos ;  and  that  every  thing  was 
bright,  transparent,  and  darted  forth  life  and  ineffable  glory, 
with  a  number  of  other  .wild  ideas.     She  dressed  like  a  her- 


m 


<i02 


JEWS. 


init,  and  travelled  through  France,  Holland,  England,  and 
Scotland.  She  died  af  Franeker,  in  the  province  of  Frise, 
October  30,  1680. 


JEWS. 


F 


A  COMPLETE  system  of  the  religious  doctrines  of  the  Jews 
is  contained  in  the  five  books  of  Moses,  their  great  lawgiver, 
who  was  raised  up  to  deliver  them  from  their  bondage  in 
Egypt,  and  to  conduct  them  to  the  possession  of  Canaan,  the 
promised  land. 

The  principal  sects  among  the  Jews,  in  the  time  of  our 
Savior,  were  the  Phaiisees,  who  placed  religion  in  external 
ceremony;  the  Sadducees,  who  were  remarkable  for  their 
incredulity  ;  and  the  Essenes,  who  were  distinguished  by  an 
austere  sanctity. 

The  Pharisees  and  Sadducees  are  frequently  mentioned  in 
the  New  Testament ;  and  an  acquaintance  with  their  prin- 
ciples and  practices  serves  to  illustrate  many  passages  in  the 
sacred  history.  At  present,  the  Jews  have  two  sects  —  the 
Caraites,  who  admit  no  rule  of  religion  but  the  law  of  Moses; 
and  the  Rabbinists,  who  add  to  the  laws  the  tradition  of  the 
Talmud,  a  collaction  of  the  doctrines  and  morality  of  the 
Jews.  The  expectation  of  a  Messiah  is  the  distinguishing  fea- 
ture of  their  religious  system.  The  word  Messiah  signifies 
one  anointed,  or  installed  into  an  office  by  an  unction. 

Christians  believe  that  Jesus  Christ  is  the  Messiah,  in 
whom  all  the  Jewish  prophecies  are  accomplished.  The 
Jews,  infatuated  with  the  idea  of  a  temporal  Messiah,  who  is 
to  subdue  the  world,  still  wait  for  his  appearance. 

The  most  remarkable  periods  in  the  history  of  the  Jews 
are  the  call  of  Abraham,  the  giving  of  the  law  by  Moses, 
their  establishment  in  Canaan  under  Joshua,  the  building  of 
the  temple  by  Solomon,  the  division  of  the  tribes,  their  cap- 
tivity in  Babylon,  their  return  under  Zerubbabel,  and  the 


tlland,  England,  and 
le  province  of  Frise, 


JEWS. 


203 


destruction  of  their  city  and  temple  by  Titus,  afterwards 
emperor,  A.  D.  70. 

Maimonides,  an  illustrious  rabbi,  drew  up  for  the  Jews,  in 
the  eleventh  century,  a  confession  of  faith,  which  all  Jews 
admit.     It  Is  as  follows  :  — 


1 


^i'' 


loctrines  of  the  Jews 
their  great  lawgiver, 
jm  their  bondage  in 
^ssion  of  Canaan,  the 

s,  in  the  time  of  our 
d  religion  in  external 
remarkable  for  their 
',  distinguished  by  an 

quently  mentioned  in 
ince  with  their  prin- 
nany  passages  in  the 
have  two  sects  —  the 
but  the  law  of  Moses; 
s  the  tradition  of  the 

and  morality  of  the 

he  distinguishing  fea- 

ord  Messiah  signifies 

by  an  unction. 

,  is  the   Messiah,  in 

accomplished.     The 

poral  Messiah,  who  is 

ppearance. 

e  history  of  the  Jews 

rf  the  law  by  Moses, 

(shua,  the  building  of 

the  tribes,  their  cap- 
Zerubbabel,  and  the 


"  1.  I  believe,  with  a  true  and  perfect  faith,  that  God  is 
the  Creator,  whose  name  be  blessed,  Governor,  and  Maker,  of 
all  creatures,  and  that  he  hath  wrought  all  things,  worketh, 
and  shall  work  forever. 

"  2.  I  believe,  with  a  perlect  faith,  that  the  Creator,  whose 
name  be  blessed,  is  one,  and  that  such  a  unity  as  in  him 
can  be  found  in  none  other,  and  that  he  alone  hath  been  our 
God,  is,  and  forever  shall  be. 

"  3.  I  believe,  with  a  perfect  faith,  that  the  Creator,  whose 
name  be  bles.sed,  is  not  corporeal,  nor  to  be  comprehended 
with  any  bodily  property,  and  that  there  is  no  bodily  essence 
that  can  be  likened  unto  him. 

"  4.  I  believe,  with  a  perfect  faith,  the  Creator,  whose 
name  be  blessed,  to  be  the  first  and  the  last,  that  nothing  was 
before  him,  and  that  he  shall  abide  the  last  forever. 

"  5.  I  believe,  with  a  perfect  faith,  that  the  Creator,  whose 
name  be  blessed,  is  to  be  worshipped,  and  none  else. 

"  6.  I  believe,  with  a  perfect  faith,  that  all  the  words  of 
the  prophets  are  true. 

"7.  I  believe,  with  a  perfect  faith,  the  prophecies  of 
Moses,  our  master,  —  may  he  rest  in  peace;  —  that  he  was 
the  father  and  chief  of  all  wise  men  that  lived  before  him,  or 
ever  shall  live  after  him. 

"8.  I  believe,  with  a  perfect  faith,  that  all  the  law  which 
at  this  day  is  found  in  our  hands,  was  delivered  by  God 
himself  to  our  master,  Moses.     God's  peace  be  with  him. 

"  9.  I  believe,  with  a  perfect  faith,  that  the  same  law  is 
never  to  be  changed,  nor  another  to  be  given  us  of  God, 
whose  name  be  blessed. 

"  10.  I  believe,  with  a  perfect  faith,  that  God,  whose  name 
be  blessed,  understandetb  all  the  works  and  thoughts  of 


.-'■1  < 


'l.<v- 


204 


JEWS. 


men,  as  it  is  written  in  the  prophets.  He  fashioneth  their 
hearts  alike ;  he  understandeth  all  their  works. 

"11.  I  believe,  with  a  perfect  faith,  that  God  will  recom- 
pense good  to  them  that  keep  his  commandments,  and  will 
punish  them  who  transgress  them. 

"  12.  I  believe,  with  a  perfect  faith,  that  the  Messiah  is 
yet  to  come  ;  and,  although  he  retard  his  coming,  yet  I  will 
wait  for  him  till  he  come. 

"  13.  I  believe,  with  a  perfect  faith,  that  the  dead  shall  be 
restored  to  life,  when  it  shall  seem  fit  unto  God  the  Creator, 
whose  name  be  blessed,  and  memory  celebrated,  world  with- 
out end.     Amen." 

This  people  constitute  one  of  the  most  singular  and  inter- 
esting portions  of  mankind.  For  about  three  thousand  years, 
they  have  existed  as  a  distinct  nation ;  and,  what  is  remark- 
able, by  far  the  greatest  part  of  this  time  they  have  been  in 
bondage  and  captivity. 

The  calling  of  Abraham,  the  father  and  founder  of  this 
nation ;  the  legislation  of  Moses ;  the  priesthood  of  Aaron ; 
the  Egyptian  bondage;  the  conquest  of  Canaan,  and  the 
history  of  the  Jews  to  the  coming  of  the  Messiah ;  their  cruel 
and  injurious  treatment  of  this  august  and  innocent  person- 
age,—are  facts  which  the  Scriptures  disclose,  and  with  which, 
it  is  presumed,  every  reader  is  well  acquainted. 

For  about  eighteen  hundred  years,  this  wonderful  people 
have  maintained  their  peculiarities  of  religion,  language,  and 
domestic  habits,  among  Pagans,  Mahometans,  and  Chris- 
tians, and  have  suffered  a  continued  series  of  reproaches, 
privations,  and  miseries,  which  have  excited  the  admiration 
and  astonishment  of  all  who  have  reflected  on  their  condition. 

The  siege  and  destruction  of  Jerusalem  by  Titus,  the 
Roman  general,  was  one  of  the  most  awful  and  distressing 
scenes  that  mortals  ever  witnessed  ;  and  the  details,  as  given 
by  Josephus,  are  enough  to  make  humanity  shudder.  Dur- 
ing the  siege,  which  lasted  nearly  five  months,  upwards  of 
eleven  hundred  thousand  Jews  perished.     John  and  Simon, 


"pW?'5?'W" 


JE\T.S. 


205 


He  fashionetli  their 

works. 

that  God  will  recom- 

mandtnents,  and  will 

that  the  Messiah  is 
lis  coming,  yet  I  will 

hat  the  dead  shall  be 
nto  God  the  Creator, 
lebrated,  world  with- 

• 

r 

St  singular  and  inter- 
three  thousand  years, 
and,  what  is  remark- 
e  they  have  been  in 

and  founder  of  this 
priesthood  of  Aaron ; 
of  Canaan,  and  the 
;  Messiah ;  their  cruel 
and  innocent  person- 
close,  and  with  which, 
uainted. 

this  wonderful  people 
;ligion,  language,  and 
lometans,  and  Chris- 
series  of  reproaches, 
scited  the  admiration 
ted  on  their  condition, 
usalem  by  Titus,  the 
awful  and  distressing 
d  the  details,  as  given 
canity  shudder.  Dur- 
!  months,  upwards  of 
d.    John  and  Simon, 


the  two  generals  of  t^e  Hebrews,  who  were  accounted  the 
ringleaders  of  the  rebellious  nation,  with  seven  hundred  of 
the  most  beautiful  and  vigorous  of  the  Jewish  youth,  were 
reserved  to  attend  the  victor's  triumphal  chariot.  The  num- 
ber taken  captive,  during  thi.s  fatal  contest,  amounted  to 
ninety-seven  thousand ;  many  of  whom  were  sent  into  Syria, 
and  the  other  provinces,  to  be  exposed  in  public  theatres,  to 
fight  like  gladiators,  or  to  be  devoured  by  wild  beasts.  The 
number  of  those  destroyed  in  the  whole  war,  of  which 
the  taking  of  the  holy  city  was  the  bloody  and  tremendous 
consummation,  is  computed  to  have  been  one  million  four 
hundred   and  sixty  thousand. 

In  addition  to  the  terrors  of  the  Roman  sword,  this 
devoted  nation  was  exposed  to  famine,  pestilence,  and  the 
implacable  fury  of  contending  parties  among  themselves, 
which  all  conspired  together  to  make  the  siege  of  Jerusalem 
surpass,  in  horror,  every  account  of  any  other  siege  in  the 
records  of  the  world. 

A  small  portion,  indeed,  of  this  wretched,  ruined  nation 
were  permitted  to  remain,  and  establish  themselves  in  Judea, 
who,  by  degrees,  reorganized  a  regular  system  of  government, 
which  becume  the  cerUre  of  Jewish  operations,  net  only  for 
those  in  Judea,  but  for  such  as  were  dispersed  in  other  na- 
tions. But  the  yoke  of  foreign  masters  was  so  grievous  and 
burdensome,  that  they  were  continually  restless  and  impa- 
tient; and,  in  consequence  of  a  general  revolt  under  the 
emperor  Adrian,  in  134,  they  were  a  second  time  slaughtered 
in  multitudes,  and  were  driven  to  madness  and  despair. 
Either,  the  place  of  their  greatest  strength,  was  compelled 
to  surrender,  and  Barchochba,  their  leader,  who  pretended 
to  be  the  Messiaii,  was  slain,  and  five  hundred  and  eighty 
thousand  fell  by  the  sword  in  battle,  besides  vast  numbers 
who  perished  by  famine,  sickness,  fire,  and  other  calamities. 

Kings  have  enacted  the  severest  law?  against  them,  and 
employed  the  hand  of  executioners  to  ruin  them.  The  sedi- 
tious multitudes,  by  murders  and  massacres,  have  committed 
outrages  against  them,  if  possible,  still  more  violent  and 
IS 


'■'  I':' 


mm. 


fa?  '^ 


wt 


206 


JEWS. 


tragical.  Besides  their  common  share  in  the  sufieriugs  of 
society,  they  have  undergone  a  series  of  horrid  and  unutter- 
able calamities,  which  no  other  description  of  men  has  ever 
experienced  in  any  age,  or  in  any  country.  Princes  and 
people,  Pagans,  Mahometans,  and  Christians,  disagreeing  in 
so  many  things,  have  united  in  the  design  of  exterminating 
this  fugitive  and  wretched  race,  but  have  not  succeeded. 
They  have  been  banished,  at  different  timeb,  from  France, 
Germany,  Spain,  Bohemia,  Hungary,  and  England;  and 
from  some  of  these  kingdoms  they  have  been  banished  and 
recalled  many  times  in  succession. 

The  Romans  and  Spaniards  have  probably  done  more 
than  any  other  nations  to  oppress  and  destroy  this  people; 
and  the  inquisition  has  doomed  multitudes  of  them  to  torture 
and  death. 

At  different  times,  they  were  accused  of  poisoning  wells, 
rivers,  and  reservoirs  of  water,  and,  before  any  proof  of  these 
strange  and  malicious  charges  was  produced,  the  populace 
in  many  parts  of  Germany,  Italy,  and  France,  have  f;dlen 
upon  them  with  merciless  and  murderous  severity.  At  one 
time,  the  German  emperor  found  it  necessary  to  issue  an 
edict  for  their  banishment,  to  save  them  from  the  rage  of  his 
exasperated  and  unrestrained  subjects. 

As  the  Jews  have  generally  been  the  hankers  and  brokers 
of  tlie  people  among  whom  they  have  resided,  and  have  made 
a  show  of  much  wealth,  this  has  tempted  their  avaricious 
adversaries  to  impose  upon  them  enormous  taxes  and  ruinous 
fines. 

Muley  Archy,  a  prince  of  one  of  the  Barbary  states,  by 
seizing  the  property  of  a  rich  Jew,  was  enabled  to  dispossess 
his  brother  of  the  throne  of  Morocco. 

The  English  parliament  of  Northumberland,  in  1188,  for 
the  support  of  a  projected  war,  assessed  the  Jews  with  60,000 
pounds,  while  only  70,000  were  assessed  upon  the  Christians ; 
which  proves  either  that  the  Jews  were  immensely  rich,  or 
that  the  parliament  was  extremely  tyrannical. 

The  English  king  John  was  unmercifully  severe  upon  this 


»wt. 


207 


in  the  suiTcrings  of 

horrid  and  unutter- 

lon  of  men  has  ever 

mntry.     Princes  and 

itiaiis,  disagreeing  in 

ign  of  exterminating 

have  not  succeeded. 

times,  from  France, 

and   England;    and 

!  been  banished  and 

probably   done  more 

destroy  this  people; 

es  of  them  to  torture 

I  of  poisoning  wells, 
ire  any  proof  of  these 
)duced,  tlie  populace 
France,  have  fallen 
is  severity.  At  one 
Jcessary  to  issue  an 
from  the  rage  of  his 

hankers  and  brokers 
sided,  and  have  made 
Jted  their  avaricious 
>us  taxes  and  ruinous 

e  Barbary  states,  by 
enabled  to  dispossess 

berland,  in  1188,  for 

the  Jews  with  60,000 

upon  the  Christians ; 

:  immensely  rich,  or 

lical. 

illy  severe  upon  this 


afflicted  people.  In  1210,  regardless  of  the  costly  freedom  he 
had  sold  thein,  he  subjected  them  all,  as  a  body,  to  a  tine  of 
iiti.OOU  marks.  The  ransom  required  by  this  same  unfeeling 
king,  of  a  rich  Jew  of  Bristol,  was  10,000  marks  of  silver ;  and 
on  his  refusing  to  pay  this  ruinous  fine,  he  ordered  one  of  his 
teeth  to  be  extracted  every  day;  to  which  the  unhappy  man 
submitted  seven  days,  and  on  the  eighth  day  he  agreed  to 
satisfy  the  king's  rapacity.  Isaac  of  Norwich  was,  not  long 
after,  compelled  to  pay  a  similar  fine.  But  the  king,  not 
satisfied  with  these  vast  sums  extorted  from  these  injured 
Israelites,  in  the  end  confiscated  all  their  property,  and  ex- 
pelled them  from  the  kingdom. 

About  the  beginning  of  the  16th  century,  the  Jews  in 
Persia  were  subjected  to  a  tax  of  two  millions  of  gold. 
Long  would  be  the  catalogue  of  injuries  of  this  kind,  which 
this  outcast  and  hated  nation  has  sustained.  Numerous  are 
the  cases  in  which  those  who  have  become  deeply  in  debt  to 
them  for  borrowed  money,  have  procured  their  banishment, 
and  the  confiscation  of  their  property,  as  the  readiest  way  to 
cancel  their  demands ;  and,  as  they  have  ever  been  addicted 
to  usurious  practices,  they  have,  by  this  means,  furnished 
plausible  pretexts  to  their  foes  to  fleece  and  destroy  them. 

The  fraternal  disposition  of  this  people  led  them  to  seek 
the  society  of  each  other ;  and,  notwithstanding  the  wideness 
of  their  dispersion,  in  piocess  of  time,  they,  by  uniting  under 
different  leaders,  formed  two  communities  of  considerable 
extent,  known  by  the  name  of  the  eastern  and  western  Jews. 
The  western  Jews  inhabited  Egypt,  Judea,  Italy,  and  other 
parts  of  the  Roman  empire;  the  eastern  Jews  settled  in 
Babylon,  Chaldea,  Persia,  &c.  The  head  of  the  western 
division  was  known  by  the  name  of  the  patriarch,  while  he 
who  presided  over  the  eastern  Jews,  was  called  the  prince  of 
the  captivity.  The  office  of  patriarch  .was  abolished,  by  im- 
perial laws,  about  429,  from  which  time  the  western  Jews 
were  solely  under  the  rule  of  the  chiefs  of  their  synagogues, 
whom  they  called  primates.  But  the  princes  of  the  captivity 
bad  a  longer  and  more  splendid  sway.     They  resided  at 


W 


208 


JEWS. 


Babylon,  or  Bagdad,  and  cxerciHcd  an  extensive  authority 
over  their  brethren,  as  far  down  as  tlie  19th  century.  About 
this  perioil,  a  Jewish  historian  asMertH  that  lie  found,  at  Bag- 
dad, the  prince  uf  the  captivity,  lineally  descended  from 
David,  Olid  permitted,  by  the  caliph,  to  exercise  the  rights 
of  sovereignty  over  the  Jews  from  Syria  to  Indostan. 

The  existence  of  a  succession  of  these  imaginary  poten- 
tates, from  the  destruction  of  Jerusalem  by  the  Romans,  the 
Jews  have  ever  been  strenuous  in  maintaining,  partly  to 
aggrandize  their  nation,  and  partly  to  deprive  Christians  of 
the  benefit  of  an  argument  furnished  by  the  prophecy  of 
Jacob,  concerning  the  termination  of  the  Jewish  polity  and 
independence,  soon  after  the  coming  of  the  Messiah. 

Notwithstanding  the  world,  in  general,  has  shown  a  spirit 
of  hostility  and  contempt  for  the  remnant  of  Israel,  yet  they 
have  found  a  few,  in  every  age,  who,  either  from  motives  of 
policy  or  justice,  have  treated  them  with  kindness  and  re- 
spec^  The  first  Mahometan  caliphs,  a  number  of  the  Roman 
pontiffs,  and  some  of  the  Asiatic  and  European  sovereigns, 
have  shown  them  friendship  and  protection.  Don  Solomon, 
a  learned  and  illustrious  Jew  of  Portugal,  in  the  12th  century, 
was  raised  to  the  highest  military  command  in  that  kingdom. 
Casimir  the  Great,  of  Poland,  in  the  14th  century,  received 
the  Jews  as  refugees  into  his  kingdom,  and  granted  them 
extensive  privileges ;  and  from  that  time  to  the  present,  they 
have  been  more  numerous  in  that  country  than  in  nny  other 
in  Europe. 

For  many  centuries,  this  persecuted  race  found  a  favorite 
asylum  in  Holland,  and,  by  their  dexterity  and  success  in 
commerce,  became  very  affluent. 

Cromwell,  seeing  the  benefit  which  the  Netherlands  had 
derived  from  this  money-making  and  m'oney-lending  commu- 
nity, was  very  desirous  to  recall  them  to  England,  from  which 
they  had  been  exiled  about  three  hundred  and  fifty  years. 
The  celebrated  Manasses  Ben  Israel  had  many  interviews 
with  the  Protector ;  and  so  high  were  the  expectations  of  the 
Israelites,  from  the  clemency  and  authority  of  this  illustrious 


H»>.f 


JEWS. 


S09 


extensive  authority 
Sth  century.  About 
it  lie  found,  at  Bag- 
lly  descended  from 
exercise  the  rights 
to  Indostnn. 
8C  iniuginury  poten- 
by  the  Ronmns,  the 
iiitniiitu^,  partly  to 
'prive  Christians  of 
jy  tlio  prophecy  of 
R  Jewish  polity  and 
the  Messiah. 
,  has  shown  a  spirit 
t  of  Israel,  yet  they 
lor  from  motives  of 
th  kindness  and  re- 
umber  of  the  Roman 
European  sovereigns, 
on.  Don  Solomon, 
in  the  12th  century, 
md  in  that  kingdom. 
ith  century,  received 
1,  and  granted  them 
to  the  present,  they 
ry  than  in  any  other 

ice  found  a  favorite 
srity  ^md  success  in 

he  Netherlands  had 
ney-lending  commu- 
England,  from  which 
Ired  and  fifty  years, 
lad  many  interviews 
e  expectations  of  the 
ity  of  this  illustrious 


Matcsman,  that  they  began  to  look  up  to  him  as  the  promised 
Messiah.  And,  although  Cromwell's  friendly  proposals,  as 
to  their  recall,  were  overruled  by  the  bigoted  and  intolerant 
policy  of  the  tiines,  yet,  from  that  period,  they  have  found 
favor  and  protection  in  England,  and  have  been  much  more 
numerous  and  prosperous  there  than  formerly. 

In  France  and  the  United  States,  the  Jews  are  admitted  to 
equal  rights  with  all  other  citizens,  which  cannot  be  said  of 
any  other  nations  in  Christendom.  In  the  United  States,  they 
have  acquired  this  freedom,  of  course,  with  all  other  citizens 
of  this  free  country.  In  France,  they  were  admitted  to  it 
by  Bonaparte  ;  and  afterwards,  in  1807,  by  his  directions,  they 
convened  a  Grand  Sanhedrim,  consisting,  according  to  an- 
cient custom,  of  70  members,  exclusive  of  the  president. 
The  number  and  distinction  of  the  spectators  of  this  San- 
hedrim greatly  added  to  the  solemnity  of  the  scene.  This 
venerable  assembly  passed  and  agreed  to  various  articles 
respecting  the  Mosaic  worship,  and  their  civil  and  ecclesi- 
astical concerns. 

The  extreme  aversion  of  the  Jews  to  every  thing  which 
bears  the  Christian  name,  and  their  obstinate  attachment  to 
their  ancient  religion,  have,  in  former  years,  di.^couraged  all 
attempts  to  convert  them  to  the  Christian  faith.  And  not 
only  has  their  conversion  been  neglected,  but  for  many  cen- 
turies they  have  been  persecuted,  plundered,  and  destroyed, 
by  those  who  have  called  thcms<jlvos  Christians ;  they  have 
not  been  permitted  to  enter  their  churches  as  worshippers, 
nor  their  dwellings  as  guests,  nor  reside  in  their  territories, 
where  Pagans  and  Mahometans  have  found  an  unmriested 
abode.  While  we,  then,  blame  the  blindness  and  iporedulity 
of  the  descendants  of  Abraham,  let  us  lament  th.i  folly  and 
unkindness  of  the  professed  disciples  of  the  m'id  and  com- 
passionate Redeemer.  But  a  different  spirit  is  now  prevailing 
in  many  parts  of  Christendom,  and  a  new  era,  as  to  the  tribes 
of  Israel,  seems  about  to  burst  upon  the  world.  Societies 
are  formed  in  Europe  and  America  for  their  benefit,  and  a 
disposition  is  said  to  be  increasing,  among  the  Jews,  favorable 
18  • 


910 


INDIAN    RCLIOIONS. 


to  that  MoMKinh  and  tli!»t  relij^ion  which  th«y  have  no  lonj; 
hiiJod  and  rejected. 

The  history  of  thin  (icople  certainly  fornw  n  Htrikiii^  evi- 
dence of  the  truth  of  divitic  revelation.  They  are  a  living 
and  perpetiiiil  inirn<;le,  continuing  to  MubHi.tt  an  a  dititinct  and 
p^'culiar  race  for  upwardu  of  three  thouMand  years,  intermixed 
arnunt;  alino.st  idl  the  nations  of  the  world,  flovvinjir  forward  in 
a  full  and  continued  Htream,  like  the  waters  ol'  the  Rhone, 
without  mixing  with  the  waves  of  the  expansive  Inki  through 
which  the  puiwagc  lies  to  the  ocean  o>  i  cernily. 


INDIAN   RELIGIONS. 

••  Lo,  the  poor  Indinn  !   wliosn  unlutorcd  mind 
8ee»  God  in  clouds,  or  hems  liim  in  the  wind; 
Hif  Bonl  proud  Bcience  nevor  tsught  to  stray 
Far  a;,  the  Holnr  wnlk,  or  milky  wny  ; 
Yet  simple  nnturo  to  his  hope  hus  f{ivcn, 
Deliind  the  clond-top|H-d  hill,  un  humbler  heaven  — 
Some  safer  world  in  depth  <>i'  woodM  emhrared, 
Some  happier  island  in  tlie  watery  waste. 
Where  slaves  once  more  their  native  land  behold, 
No  fiends  torment,  no  Christians  thirst  for  gold. 
To  be,  contents  his  natural  desire ; 
He  asks  no  angel's  wing,  no  tseraph's  firo ; 
But  thinks,  admilted  to  that  equal  sky, 
His  faithful  dog  will  bear  him  company."  —  Pops. 

The  natives  of  Canad.!  have  an  idea  of  the  Supreme 
Being;  and  they  all,  in  general,  agree  in  looking  upon  him 
as  the  First  Spirit,  and  the  Governor  and  the  Creator  of  the 
world.  It  ia  said  that  almost  all  the  nations  of  the  Algon- 
quin  language  give  this  Sovereign  Being  the  appellation  of 
the  Groat  Hare.  Some,  again,  call  him  Michabou,  and 
othei:j  \  :i!.ican.  Most  of  them  hold  the  opinion  that  he 
was  born  '71  ihe  waters.  ru.Uier  with  his  whole  court, 
tmimiy  Cf/injKK.. --i  of  four-footed  animals,  like  himself;  that 


i 


INDIAN    RCLIOtONI. 


211 


they  haTO  no  foni; 

rnin  n  MtrikitiK  cvi» 
They  arc  a  living 
iKt  M  n  (liMtinct  and 
1(1  years,  intermixed 
,  lli)win}{  iurward  in 
ters  ol'  the  Rhone, 
nns.ve  Inki  through 
srnity. 


S. 

?(i  mind 
the  wind ; 
to  stray 

iren, 

ihlrr  heaven  — 
vnihrared, 
nsti'. 

land  behold, 
rat  for  gold. 


I  firo; 

y. 

xuy."- 


•  Pope. 


ea  of  the  Supreme 
I  looking  upon  him 
the  Creator  of  the 
tions  of  the  Algon- 
j  tiie  appellation  of 
lim  Michabou,  and 
rhe  opinion  that  he 
th  hia  whole  court, 
i,  like  himself;  that 


he  formed  thp  earth  ol  .i  grain  of  stand,  which  he  look  .*m 
'ip  bottom  III  iliP  oci-nri;  and  that  he  crtv.iu<i  man  of  the 
bodie«  of  the  dead  amnml^  There  are,  likewiw,  some  who 
mention  a  •;«Mi  of  the  waters,  who  apposed  the  desisimt  of  the 
Great  Han  ,  or,  at  least,  r<'fused  to  Ite  iis»i»fin(?  to  him.  This 
god  is,  according  to  some,  the  Groat  Tiger.  They  have  a 
third,  called  Malcomek,  whom  they  invoke  in  the  winter 
season. 

Th"  Ajrreskoui  »)f  the  lliiroiiM,  and  the  Agrcskouse  of  ilie 
Iro<|uoi.4,  i.s,  in  the  opinion  of  these  nations,  the  Sovereign 
Beinj;,  and  tht;  god  of  war.  Them-  Indians  do  not  give  the 
same  ori^imd  t»)  mankind  with  the  Algontiuina ;  they  do  not 
ascend  so  high  as  the  lirnt  creation.  According  to  them,  ther»» 
were,  in  the  beginning,  six  men  in  the  world ;  and,  if  you  asK 
them  who  placed  them  there,  they  'nswer  you,<hey  do  not 
know. 

The  gods  of  the  Indians  have  b<  ics,  and  live  much  in 
the  same  manner  as  themselves,  btu  without  any  of  those 
inconveniences  to  which  they  are  .siibj(  ct.  The  word  spirit, 
among  them,  signifies  only  a  being  of  .  more  excellent  na- 
ture than  others. 

According  to  the  Iroquois,  in  the  third  generation  there 
came  a  deluge,  in  which  not  a  soul  wa.-  saved;  so  that,  in 
order  to  ropeople  the  earth,  it  was  iic  essary  to  change 
beasts  into  men. 

Beside  the  Fir,'<t  Being,  or  the  Groat  S|  rit,  they  hold  an 
infinite  number  of  genii,  or  inferior  spirit  .  both  good  and 
evil,  who  have  each  their  peculiar  form  of  \  orship. 

They  ascribe  to  these  beings  a  kind  <  immensity  and 
omnipresence,  and  constantly  invoke  them  the  guardians 
of  mankind.  But  they  never  address  themse  ves  to  the  evil 
genii,  except  to  beg  of  them  to  do  theni  no  h    rt. 

They  believe  in  the  immortality  of  the  soi  .  and  say  that 
the  region  of  their  everlasting  abode  l-es  si  mr  westward, 
that  the  souls  are  several  months  in  arriving  .  it,  and  have 
vast  difficulties  to  surmount.  The  happine  which  they 
hope  to  enjoy  is  not  bolieved  to  be  the  recomptnse  of  virtue 


219 


INDIAN    REMGIONS. 


only ;  but  to  have  been  a  good  hunter,  brave  in  war,  &c.,  are 
the  merits  which  entitle  them  to  this  paradise,  which  they, 
and  the  other  American  natives,  figure  as  a  delightful  country, 
blessed  with  perpetual  spring,  whose  forests  abound  with 
game,  whose  rivers  swarm  with  fish,  where  famine  is  never 
felt,  and  uninterrupted  plenty  shall  be  enjoyed  without  labor 
or  toil. 

The  natives  of  New  England  believed  not  only  a  plurality 
of  gods,  who  made  and  governed  the  several  nations  of  the 
world,  but  they  made  deities  of  every  thing  they  imagined  to 
be  great,  powerful,  beneficial,  or  hurtful  to  mankind.  Yet 
they  conceived  an  Almighty  Being,  who  dwells  in  the  south- 
west regions  of  the  heavens,  to  be  superior  to  all  the  rest. 
This  Almighty  Being  they  called  Kichtan,  who  at  first,  ac^ 
cording  to  their  tradition,  made  a  man  and  woman  out  of  a 
stone,  but,  upon  some  dislike,  destroyed  them  again;  and 
then  made  another  couple  out  of  a  tree,  from  whom  de- 
scended all  the  nations  of  the  earth ;  but  how  they  came  to 
be  scattered  and  dispersed  into  countries  so  remote  from  one 
another^  they  cannot  tell.  They  believed  their  Supreme  God 
to  be  a  good  being,  and  paid  a  sort  of  acknowledgment  to 
him  for  plenty,  victory,  and  other  beiiefits. 

But  there  is  another  power,  which  they  called  Hobamocko, 
(the  devil,)  of  whom  they  stood  in  greater  awe,  and  wor- 
shipped merely  from  a  principle  of  fear. 

The  immortality  of  the  soul  was  universally  believed  among 
them.  When  good  men  die,  they  said,  their  souls  go  to 
Kichtan,  where  they  meet  their  friends,  and  enjoy  all  man- 
ner of  pleasures ;  when  wicked  men  die,  they  go  to  Kichtan 
also,  but  are  commanded  to  walk  away,  and  wander  about  in 
restless  discontent  and  darkness  forever. 

After  the  coming  of  the  white  people,  the  Indians  in  New 
Jersey,  who  once  held  a  plurality  of  deities,  supposed  there 
were  only  three,  because  tli^  saw  people  of  three  kinds  of 
complexion,  viz.,  English,  nfegroes,  and  themselves. 

It  was  a  notion  generally  prevailing  among  them,  that 
the  same  God   who    made    them  did  not  make  us,   but 


Simif 


rave  in  war,  &c.,  are 
aradise,  which  they, 
a  delightful  country, 
forests  abound  with 
lere  famine  is  never 
ijoyed  without  labor 

d  not  only  a  plurality 
;veral  nations  of  the 
ing  they  imagined  to 
il  to  mankind.  Yet 
dwells  in  the  south- 
;rior  to  all  the  restv- 
tan,  who  at  first,  ao- 
ind  woman  out  of  a 
id  them  again ;  and 
ree,  from  whom  de- 
it  how  they  came  to 
5  so  remote  from  one 
d  their  Supreme  God 
[  acknowledgment  to 
ts. 

!y  called  Hobamocko, 
eater  awe,  and  wor- 

rsally  believed  among 
d,  their  souls  go  to 
I,  and  enjoy  all  nian- 
,  they  go  to  Kichtan 
and  wander  about  in 

,  the  Indians  in  New 
:ities,  supposed  there 
lie  of  three  kinds  of 
themselves. 
g  among  them,  that 
not  make  us,   but 


INDIAN    RELIGIONS. 


213 


that  they  were  created  after  the  white  people ;  and  it  is  prob- 
able they  supposed  their  God  gained  some  special  skill  by 
seeing  the  white  people  made,  and  so  made  them  better ;  for 
it  is  certain  they  considered  themselves  and  their  methods 
of  living,  which  they  said  their  God  expressly  prescribed  for 
them,  vastly  preferable  to  the  white  people  and  their  methods. 

With  regard  to  a  future  state  of  existence,  many  of  them 
imagined  that  the  Chichung,  i.  e.,  the  shadow*  or  what  survives 
the  body,  will,  at  death,  go  southward,  to  some  unknown, 
but  curious  place,  —  will  enjoy  some  kind  of  happiness,  such 
as  hunting,  feasting,  dancing,  or  the  like ;  and  what  they 
suppose  will  contribute  much  to  their  happiness  in  the  next 
state,  is,  that  they  shall  never  be  weary  of  these  entertain- 
ments. 

Thoso  who  have  any  notion  about  rewards  and  sufferings 
in  a  future  state,  seem  to  imagine  that  most  will  be  happy, 
and  that  in  the  delightful  fields,  chasing  the  game,  or  re- 
posing themselves  with  their  families ;  but  the  poor,  frozen 
sinners  cannot  stir  one  step  towards  that  sunny  region. 
Nevertheless,  their  misery  has  an  end;  it  is  longer  or  short- 
er, according  to  the  degree  of  their  guilt ;  and,  after  its  ex- 
piation, they  are  permitted  to  become  inhabitants  of  the 
Indian  paradise. 

The  Indians  of  Virginia  gave  the  names  of  Okee,  Quioc- 
cos,  or  Kiwasa,  to  the  idol  which  they  worshipped.  These 
names  might  possibly  be  so  many  epithets,  which  they  varied 
according  to  the  several  functions  they  ascribed  to  this  deity,. 
or  the  different  notions  they  might  form  to  themselves  of  it  in- 
their  religious  exercises  and  common  discourses.  Moreover, 
they  were  of  opinion  that  this  idol  is  not  one  sole  being,  but 
that  there  were  many  more  of  the  same  nature,  besides  the 
tutelary  gods.  They  gave  the  general  name  of  Quioccos  to 
all  these  genii,  or  beings,  so  that  the  napie  of  Kiwasa  might 
be  particularly  applied  to  the  idol  in  question 

These  savages  consecrated  chapels  and  oratories  to  this 
deity,  in  which  the  idol  was  often  represented  under  a  variety 
of  shapes.    They  even  kept  some  of  these  in  the  most  retired 


214 


INDIAN    RELIGIONS. 


parte  of  their  houses,  to  whom  they  communicated  their 
affairs,  and  consulted  them  upon  occasion.  In  this  case,  they 
made  use  of  them  in  the  quality  of  tutelary  gods,  from  whom 
they  supposed  they  received  blessings  on  their  families. 

The  sacerdotal  vestment  of  their  priests  was  like  a 
woman's  petticoat  plaited,  which  they  put  about  their  necks, 
and  tied  over  the  right  shoulder ;  but  they  always  kept  one 
arm  out,  to  use*  it  as  occasion  required.  This  cloak  was 
made  round  at  bottom,  and  descended  no  lower  than  the 
middle  of  the  thigh :  it  was  made  of  soft,  well-dressed  skins, 
with  the  hair  outwards. 

These  priests  shaved  their  heads  close,  the  crown  except- 
ed, where  they  left  only  a  little  tuft,  that  reached  from  the 
top  of  the  foreh:'!id  to  the  nape  of  the  neck,  and  even  on  the 
top  of  the  forehead.  They  here  ieii  a  border  of  hair,  which, 
whether  it  was  owing  to  nature,  or  the  stiffness  contracted 
by  the  fat  and  colors  with  which  ihey  daubed  themselves, 
bristled  up,  and  came  forward  like  the  corner  of  a  square  cap. 

The  natives  of  Viiginia  had  a  great  veneration  for  their 
priests ;  and  the  latter  endeavored  to  procure  it,  by  daubing 
themselves  all  over  in  a  very  frightful  manner,  dressing  them- 
selves in  a  very  odd  habit,  and  tricking  up  their  hair  after  a 
very  whimsical  manner.  Every  thing  they  said  was  considered 
as  an  oracle,  and  made  a  strong  impression  on  the  minds  of 
the  people ;  they  often  withdrew  from  society,  and  lived  in 
woods  or  in  huts,  far  removed  from  any  habitation.  They 
were  difficult  of  access,  and  did  not  give  themselves  any 
trouble  about  provisions,  because  care  was  always  taken  to 
set  food  for  them  near  their  habitations.  They  were  always 
addressed  in  cases  of  great  necessity.  They  also  acted  in 
the  quality  of  physicians,  because  of  the  great  knowledge 
they  were  supposed  to  have  of  nature.  In  fine,  peace  or  war 
was  determined  by  their  voice ;  nor  was  any  thing  of  impor- 
tance undertaken  without  first  consulting  them.  • 

They  had  not  any  stated  times  nor  fixed  days,  on  which 
they  celebrated  their  festivals,  but  they  regulated  them  only 
by  the  different  seasons  of  the  year ;  as,  for  instance,  thejr 


I 


•ms^. 


im;  mm". 


DEISTS. 


S15 


iminunicated  their 
In  this  case,  they 
y  gods,  from  whom 
heir  families, 
riests  was  like  a 
about  their  necks, 
y  always  kept  one 
This  cloak  was 
10  lower  than  the 
well-dressed  skins, 

the  crown  except- 

reached  from  the 
k,  and  even  on  the 
der  of  hair,  which, 
stiffness  contracted 
laubed  themselves, 
ler  of  a  square  cap. 
eneration  for  their 
ure  it,  by  daubing 
ler,  dressing  them- 
I  their  hair  after  a 
said  was  considered 
n  on  the  minds  of 
ciety,  and  lived  in 

habitation.  They 
ve  themselves  any 
s  always  taken  to 
They  were  always 
'hey  also  acted  in 
i  great  knowledge 

fine,  peace  or  war 
ny  thing  of  impor- 
them. 

3d  days,  on  which 
gulated  them  only 

for  instance,  they 


celebrated  one  day  at  the  'arrival  of  their  wild  birds,  another 
upon  the  return  of  the  hunting  season,  and  for  the  maturity 
of  their  fruits ;  but  the  greatest  festival  of  all  was  at  harvest 
time.  They  then  spent  several  days  in  diverting  themselves, 
and  enjoyed  most  of  their  amusements,  such  au  martial 
dances  and  heroic  songs. 

After  their  return  from  war,  or  escaping  some  danger, 
they  lijhted  fires,  and  made  merry  about  them,  each  having 
his  gourd-bottle,  or  his  little  bell,  in  his  hand.  Men,  women, 
and  children,  often  danced  in  a  confused  manner  about  these 
fires.  Their  devotions,  in  general,  consisted  only  of  acclar 
mations  of  joy,  mixed  with  dances  and  songs,  except  in 
seasons  of  sorrow  and  affliction,  when  they  were  changed 
into  bowlings.  The  priests  presided  at  this  solemnity, 
dressed  in  their  sacerdotal  ornaments,  part  of  which  were 
the  gourd-bottle,  the  petticoat  above  mentioned,  and  the 
serpents'  or  weasels'  skins,  the  tails  of  which  .vere  dexter- 
ously tied  upon  their  heads  like  a  tiara,  or  triple  crown. 
These  priests  began  the  song,  and  always  opened  the  reli- 
gious exercise,  to  which  they  often  added  incantations,  part 
of  the  mysteries  of  which  were  comprehended  in  the  songs. 
The  noise,  the  gestures,  the  wry  faces,  in  a  word,  every  thing, 
contributed  to  render  these  incantations  terrible. 


DEISTS. 


The  Deists  believe  in  a  God,  but  reject  a  written  revela- 
tion from  him.  They  are  extravagant  in  their  encomiums 
on  natural  religion,  though  they  differ  much  respecting  its 
nature,  extent,  obligation,  and  importance.  Dr.  Clarke,  in 
his  treatise  on  Deism,  divides  them  into  four  classes,  accord- 
ing to  the  number  of  articles  comprised  in  their  creed. 

The  first  are  such  as  pretend  to  believe  the  existence  of 
aa  eternal,  initaite,  independent,  intelligent  Being,  and  who, 


216 


DBIST3. 


to  avoid  the  name  of  Epicurean  Atheists,  teuch  also  that  this 
Supreme  Being  made  the  world ;  though,  at  the  same  time, 
they  agree  with  the  Epicureans  in  this — that  they  fancy  God 
does  not  at  all  concern  himself  in  the  government  of  the 
world,  nor  has  any  regard  to,  or  care  of,  what  is  done  therein. 

The  second  sort  of  Deists  arc  those  who  believe  not  only 
the  being,  but  also  the  providence,  of  God,  with  respect  to 
the  natural  world,  but  who,,  not  allowing  any  difference  be- 
tween moral  good  and  evil,  deny  that  God  takes  any  notice 
of  the  morally  good  or  evil  actions  of  men;  these  things 
depending,  as  they  imagine,  on  the  arbitrary  constitution  of 
human  laws. 

A  third  sort  of  Deists  there  .ire,  who,  having  right  appre- 
hensions concerning  the  natural  attributes  of  God  and  his 
all-governing  providence,  and  some  notion  of  his  moral  per- 
fections also,  yet,  being  prejudiced  against  the  notion  of  the 
immortality  of  the  soul,  believe  that  men  perish  entirely  at 
death,  and  that  one  generation  shall  perpetually  succeed 
another,  without  any  further  restoraticm  or  renovation  of 
things. 

A  fourth  and  last  sort  of  Deist  are  such  as  believe  the 
existence  of  a  Supreme  Being,  together  with  his  providence 
in  the  government  of  the  world ;  also  all  the  obligations  of 
natural  religion,  but  so  far  only  as  these  things  are  discov- 
erable by  the  light  of  nature  alone,  without  believing  any 
divine  revelation. 

These,  the  learned  author  observes,  are  the  only  true 
Deists ;  but,  as  their  principles  would  naturally  lead  them  to 
embrace  the  Christian  revelation,  he  concludes  there  is  now 
no  consistent  scheme  of  Deism  in  the  world.  Dr.  Clarke 
then  adds,  "The  heathen  philosophers  —  those  few  of  them 
who  taught  and  lived  up  to  the  obligations  of  nsitural  religion 
—  had,  indeed,  a  consistent  dcheme  of  Deism,  as  far  as  it  went. 
But  the  case  is  not  so  now ;  the  same  scheme  is  not  any 
longer  consistent  with  its  own  principles;  it  does  not  how 
lead  men  to  embrace  revelation,  as  it  then  taught  them  to 
hope  for  it.     Deists  in  our  days,  who  reject  revelation  when 


ATHEISTS. 


217 


,  teuch  also  that  this 
,  at  the  same  time, 
that  they  fancy  God 

government  of  the 
vhat  is  done  therein, 
ho  believe  not  only 
tod,  with  respect  to 
g  any  difference  be- 
od  takes  any  notice 

men;  these  things 
trary  constitution  of 

having  right  appre- 
tes  of  God  and  his 
n  of  his  moral  per- 
st  the  notion  of  the 
:n  perish  entirely  at 
perpetually  succeed 
n  or  renovation  of 

such  as  believe  the 
with  his  providence 
1  the  obligations  of 
3  things  are  discov- 
ithout  believing  any 

,  are  the  only  true 
turally  lead  them  to 
eludes  there  is  now 
world.  Dr.  Clarke 
-those  few  of  them 
IS  of  natural  religion 
ism,  as  far  as  it  went, 
scheme  is  not  any 
es;  it  does  not  how 
hen  taught  them  to 
lect  revelation  when 


offered  to  them,  are  not'  such  men  as  Socrates  and  Cicero 
were ;  but,  under  pretence  of  Deism,  it  is  plain  they  are 
generally  ridiculers  of  all  that  is  truly  excellent  in  natural 
religion  itself.  Their  trivia!  and  vain  cavils ;  their  mocking 
and  ridiculing  without  and  before  examination ;  their  direct- 
ing the  whole  stress  of  objections  against  particular  customs, 
or  particular  and  perhaps  uncertain  opinions  or  explications 
of  opinions,  without  at  all  considering  the  main  body  of 
religion ;  their  loose,  vain,  and  frothy  discourses ;  and,  above 
all,  their  vicious  and  immoral  lives, — show,  plainly  and  un- 
deniably, that  they  are  not  real  Deists,  but  mere  Atheists,  and, 
consequently,  not  capable  to  judge  of  the  truth  of  Chris- 
tianity." 

Dr.  Paley  observes,  "Of  what  a  revelation  discloses  to 
mankind,  one,  and  only  one,  question  can  be  properly  asked : 
—  Was  it  of  importance  to  mankind  to  know  or  to  be  better 
assured  of?  In  this  question,  when  we  turn  our  thoughts  to 
the  great  Christian  doctrine  of  a  resurrection  from  the  dead 
and  a  future  judgment,  no  doubt  can  be  possibly  entertained. 
He  who  gives  me  riches  or  honors  does  nothing;  he  who 
even  gives  me  health,  does  little  in  comparison  with  that 
which  lays  before  me  just  grounds  for  expecting  a  restora- 
tion to  life,  and  a  day  of  account  and  retribution,  which 
thing  Christianity  hath  done  for  millions." 


ATHEISTS. 


The  Atheists  are  those  who  deny  the  existence  of  God ; 
this  is  called  speculative  Atheism.  Professing  to  believe  in 
God,  and  yet  acting  contrary  to  this  belief,  is  called  practical 
Atheism.  Absurd  and  irrational  as  Atheism  is,  it  has  had 
its  votaries  and  martyrs.  In  the  seventeenth  century,  Spi- 
nosa  was  its  noted  defender.  Lucilio  Venini,  a  native  of 
Naples,  also  publicly  taught  Atheism  in  France ;  and,  being 
19 


mm 


mmm 


mrnfm 


218 


ATHEISTS. 


convicted  of  it  at  Toulouse,  was  condemned  and  executed  in 
1619.  It  has  been  questioned,  however,  whether  any  man 
ever  seriously  adopted  such  a  principle. 

Archbishop  Tiliotson  says,  "  I  appeal  to  any  man  of  reason, 
whether  any  thing  can  be  more  unreasonable  than  obstinately 
to  impute  an  effect  to  chance,  which  carries  in  the  very  face 
of  it  all  the  arguments  and  characters  of  a  wise  design  and 
contrivance.  Was  ever  any  considerable  work  in  which 
there  were  required  a  great  variety  of  parts,  and  a  regular  and 
orderly  disposition  of  those  parts,  done  by  chance  1  Will 
chance  fit  means  to  ends,  and  that  in  ten  thousand  instances, 
and  not  fail  in  any  one  ?  How  often  might  a  man,  after  he 
had  jumbled  a  set  of  letters  in  a  bag,  fling  them  out  upon  the 
ground,  before  they  would  fall  into  an  exact  poem  !  yea,  or  so 
much  as  make  a  good  discourse  in  prose !  And  may  not  a 
little  book  be  as  easily  made  by  chance  as  the  great  volume 
of  the  world  ?  How  long  might  a  man  be  in  sprinkling  col- 
ors upon  canvass  with  a  careless  hand,  before  they  would 
happen  to  make  the  exact  picture  of  a  man !  And  is  a  man 
easier  made  by  chance  than  his  picture  1  How  long  might 
twenty  thousand  blind  men,  who  should  be  sent  out  from 
several  remote  parts  of  England,  wander  up  and  down  before 
they  would  all  meet  upon  Salisbury  Plain,  and  fall  into  rank 
and  file  in  the  exact  order  of  an  army !  And  yet  this  is 
much  more  easy  to  be  imagined  than  how  the  innumerable 
blind  parts  of  matter  should  rendezvous  themselves  into  a 
world.  A  man  that  sees  Henry  the  Seventh's  chapel  at 
Westminster,  might  with  as  good  reason  maintain  (yea,  with 
much  better,  considering  the  vast  difference  betwixt  that 
little  structure  and  the  huge  fabric  of  the  world)  that  it  was 
never  contrived  or  built  by  any  means,  but  that  the  stones  did 
by  chance  grow  into  those  curious  figures  into  which  they 
seem  to  have  been  cut  and  graven ;  and  that,  upon  a  time,  (as 
tales  usually  begin,)  the  materials  of  that  building  —  the  stone, 
mortar,  timber,  iron,  lead,  and  glass  —  happily  met  together, 
and  very  fortunately  ranged  themselves  into  that  delicate 
order  in  whioh  we  see  them  bow,  so  close  sompaeted,  that  it 


iiwi'imirr')<Wttfln 


PANTHEISTS. 


219 


ned  and  executed  in 
,  whether  any  man 

)  any  man  of  reason, 
able  than  obstinately 
■ies  in  the  very  face 

a  wise  design  and 
ole  work  in  which 
ts,  and  a  regular  and 

by  chance  1  Will 
thousand  instances, 
jht  a  man,  after  he 
;  them  out  upon  the 
act  poem  !  yea,  or  so 
e !  And  may  not  a 
s  the  great  volume 
)e  in  sprinkling  col- 

before  they  would 
lan !  And  is  a  nian 
How  long  might 
i  be  sent  out  from 
up  and  down  before 
,  and  fall  into  rank 
!  And  yet  this  is 
iw  the  innumerable 
i  themselves  into  a 
Seventh's  chapel  at 
maintain  (yea,  with 
rence   betwixt  that 

world)  that  it  was 
t  that  the  stones  did 
es  into  which  they 
lat,  upon  a  time,  (as 
uilding  —  the  stone, 
ppily  met  together, 
s  into  that  delicate 
e  sompaeted,  that  it 


muft  be  a  very  great  chance  that  parts  them  again.  What 
would  the  world  think  of  a  man  that  should  advance  such  an 
opinion  as  this,  and  write  a  book  for  it  I  If  they  would  do 
him  right,  they  ought  to  look  upon  him  as  mad ;  but  yet  with 
a  little  more  reason  than  any  man  can  have  to  say  that  the 
world  was  made  by  chance,  or  that  the  first  men  grew  up  out 
of  the  earth  as  plants  do  now.  For  can  any  thing  be  more 
ridiculous,  and  against  all  reason,  than  to  ascribe  the  produc- 
tion of  men  to  the  first  fruitfulness  of  the  earth,  without  so 
much  aa  one  instance  and  experiment,  in  any  age  or  history, 
to  countenance  so  monstrous  a  supposition  1  The  thing  is, 
at  first  sight,  so  gross  and  palpable,  that  no  discourse  about 
it  can  make  it  more  apparent.  And  yet  these  shameful  beg- 
gars of  principles  give  this  precarious  account  of  the  original 
of  things ;  assume  to  themselves  to  be  the  men  of  reason,  the 
great  wits  of  the  world,  the  only  cautious  and  wary  persons, 
that  hate  to  be  imposed  upon,  that  must  have  convincing 
evidence  for  every  thing,  and  can  admit  of  nothing  without  a 
clear  demon-stration  of  it." 

Lord  Bacon  retnarks,  that  "  A  little  philosophy  inclineth  a 
man's  mind  to  Atheism,  but  depth  in  philosophy  bringeth 
men's  minds  about  to  religion ;  for,  while  the  mind  of  man 
looketh  upon  second  causes  scattered,  it  may  rest  in  them, 
and  go  no  farther ;  but  when  it  beholdeth  the  chain  of  them 
confederated  and  linked  together,  it  must  needs  fly  to  Provi- 
dence and  Deity." 


PANTHEISTS. 

Abner  Kneeland's  "  Philosophical  Creed,"  as  he  terms  it, 
is  probably  a  good  definition  of  the  views  of  those  who  con- 
sider the  universe  as  an  immense  animal, 

"  Who»e  body  nature  is,  and  God  the  soul." 

Mr.  Kneeland  says,  "  I  belie»e  in  the  existense   of  a 


r- 


I"' 


, 


980 


HAHOSfETANS. 


universe  of  suns  and  planets,  among  which  there  is  one  sun 
^  belonging  to  our  planetary  system ;  and  that  other  Buns,  being 
more  remote,  are  called  stars ;  but  that  tiiey  are  indeed  suns 
to  other  planetary  systems.  I  believe  that  the  whole  universe 
is  NATunE,  and  that  the  word  natuue  embraces  the  whole 
universe,  and  that  God  and  Nature,  so  far  as  we  can  attach 
any  rational  idea  to  either,  are  perfectly  synonymous  terms. 
Hence  I  am  not  an  Atheist,  but  a  Pantheist  ;  that  is,  in- 
stead of  believing  there  is  no  God,  I  believe  that,  in  the 
abstract,  all  is  God ;  and  that  all  power  that  is,  is  in  God,  and 
that  there  is  no  power  except  that  which  proceeds  from  God. 
I  believe  that  there  can  be  no  will  or  intelligence  where  there 
is  no  sense,  and  no  sense  where  there  are  no  organs  of 
sense ;  and  hence  sense,  will,  and  intelligence,  is  the  effect, 
and  not  the  cause,  of  organization.  I  believe  in  all  that 
logically  results  from  those  premises,  whether  good,  bad,  or 
indifferent.  Hence  I  believe  that  God  is  all  in  all ;  and 
that  it  is  in  God  we  live,  move,  and  have  our  beinsr ;  and 
that  the  whole  duty  of  man  consists  in  living  as  long  as  he 
can,  and  in  promoting  as  much  happiness  as  he  can  while  he 
lives." 


MAHOMETANS. 

Mahometanism  is  a  scheme  of  religion  formed  and  propa- 
gated by  Slahomet,  who  was  born  -^t  Mecca,  A.  D.  569,  and 
died  at  Medina,  in  632. 

His  system  is  a  compound  of  Paganism,  Judaism,  and 
Christianity ;  and  the  Koran,  which  is  their  Bible>  is  held  in 
great  reverence.  It  is  replete  with  absurd  representations, 
and  is  supposed  to  have  been  written  by  a  Jew.  The  most 
eloquent  passage  is  allowed  to  be  the  following,  where  God 
is  introduced,  bidding  the  waters  of  the  deluge  to  cease  :  — 
*'  Earth,  swallow  up  the  waters ;  heaven,  draw  up  those  thou 


UAHOVETANS. 


§91 


li  there  is  one  sun 
lit  other  suns,  being 
ley  are  indeed  suns 
the  whole  universe 
mbrnces  the  whole 
'  as  we  can  attach 
synonymous  terms. 
riiEisT ;  that  is,  in- 
;lieve  that,  in  the 
it  is,  is  in  God,  and 
)roceeds  from  God, 
iigence  where  there 
are  no  organs  of 
ence,  is  the  effect, 
believe  in  all  that 
ether  good,  bad,  or 
is  all  in  all ;  and 
ve  our  being;  and 
'ing  as  long  as  he 
as  he  can  while  he 


formed  and  propa- 
:a,  A.  D.  569,  and 

sm,  Judaism,  and 
ir  Bible>  is  held  in 
rd  representations, 
I  Jew.  The  most 
owing,  where  God 
ieluge  to  cease  :  — 
Iraw  up  those  thou 


hast  poured  out ;  immediately  the  waters  retreated,  the  com- 
mand of  God  was  obeyed,  the  ark  rested  on  the  mountains, 
and  these  words  were  heard  — '  Woe  to  the  wicked ! '  " 

This  religion  is  still  professed  and  adhered  to  by  the  Turks 
and  Persians,  and  by  several  nations  in  Asia  and  Africa. 
The  best  statistical  writers  estimate  the  number  of  Mahome- 
tans in  the  world  at  about  one  hundred  and  forty  millions. 

Mahomet  descended  from  an  honorable  tribe,  and  from 
the  noblest  family  of  that  tribe  ;  yet  his  original  lot  was  pov- 
erty. By  his  good  conduct,  he  obtained  the  hand  of  a  widow 
of  wealth  and  respectability,  and  was  soon  raised  to  an  equal- 
ity with  the  richest  people  in  Mecca. 

Soon  after  his  marriage,  he  formed  the  scheme  of  establish- 
ing a  new  religion,  or,  as  he  expressed  it,  of  replanting  the 
only  true  and  ancient  one  professed  by  Adam,  Noah,  Abra- 
ham, Moses,  Jesus,  and  all  the  prophets,  by  destroying  the 
gross  idolatry  into  which  most  of  his  countrymen  had  fallen, 
and  weeding  out  the  corruptions  and  superstitions  which  the 
later  Jews  and  Christians  had,  as  he  thought,  introduced  into 
their  religion,  and  reducing  it  to  its  original  purity,  which . 
consisted  chiefly  in  the  worship  of  one  God. 

The  Mahometans  divide  their  religion  into  two  general 
parts,  faith  and  practice,  of  which  the  first  is  divided  into  six 
distinct  branches  —  belief  in  God,  in  his  angels,  in  his  Scrip- 
tures, in  his  prophets,  in  the  resurrection  and  final  judgment, 
and  in  God's  absolute  decrees.  The  points  relating  to  prac- 
tice are,  prayer,  with  washings,  alms,  fasting,  pilgrimage  to 
Mecca,  and  circumcision. 

They  believe  that  both  Mahomet  and  those  among  his  fol- 
lowers who  are  reckoned  orthodox,  had,  and  continue  to 
have,  just  and  true  notions  of  God,  and  that  his  attributes 
appear  so  plain  from  the  Koran  itself,  and  all  the  Mahometan 
divines,  that  it  would  be  loss  of  time  to  refute  those  who 
suppose  the  God  of  Mahomet  to  be  different  from  the  true 
God,  and  only  p.  fictitious  deity,  or  idol  of  his  own  creation. 

They  believe  that  the  existence  of  angels,  and  their  purity, 
are  absolutely  required  to  be  believed  in  the  Koran ;  a"d  he 
19* 


:- 


98t 


MAHOMETANS. 


U  reckoned  an  infidel  who  denies  there  are  such  beinf^n,  or 
hates  any  of  them,  or  asserts  any  distinction  of  sexes  among 
thorn.  They  believe  them  to  iiave  pure  and  subtile  bodies, 
created  of  fire ;  that  tlioy  neither  eat,  drink,  nor  propagate 
their  species  ;  that  they  have  various  forms  and  offices,  some 
adoring  God  in  different  po,slures,  otliers  singing  praises  to 
him,  or  interceding  for  mankind.  They  hold  that  some  of 
them  are  employed  in  writing  down  the  actions  of  men, 
others  in  carrying  the  throne  of  God,  and  other  services. 

As  to  the  Scriptures,  the  Mahometans  are  taught  by  the 
Koran,  that  God,  in  divers  ages  of  the  world,  gave  revelations 
of  his  will  in  writing  to  several  prophets,  the  whole  and  every 
one  of  which  it  is  absolutely  necessary  for  a  good  Moslem  to 
believe.  The  nun.'ir  of  the«e  sacred  books  were,  according 
to  them,  one  hun  lr«rd  and  four ;  of  whicli  ten  were  given  to 
Adam,  fifty  to  Seth,  thirty  to  Edris  or  Enoch,  ten  to  Abraham, 
and  •he  other  four,  being  the  Pentateuch,  the  Psalms,  the 
Gospel,  and  the  Koran,  were  successively  delivered  to  Moses, 
David,  Jesus,  and  Mahomet;  which  last  being  the  seal  of  the 
prophets,  those  revelations  are  now  closed,  and  no  more  are 
to  be  expected.  All  these  divine  books,  except  the  four  last, 
they  as^ree  now  to  he  entirely  lost,  and  their  contents  unknown, 
th'  i.~h  the  Sabians  have  several  books  which  they  attribute 
to  some  of  the  antediluvian  prophets.  And  oftlio.se  four,  the 
Pentateuch,  Psalms,  and  Gospel,  they  say,  have  undergone 
so  many  alterations  and  corruptions,  that,  though  there  may 
possibly  be  some  part  of  the  true  word  of  God  therein,  yet  no 
credit  is  to  be  given  to  the  present  copies  in  the  hands  of  the 
Jews  and  Christians. 

They  believe  that  the  number  of  the  prophets  which  have 
been  from  time  to  time  sent  by  God  into  the  world,  amounts 
to  no  less  than  224,000,  according  to  one  Mahometan  tradi- 
tion ;  or  to  124,000,  according  to  another  ;  among  whom  313 
were  apostles,  sent  with  special  commissions  to  reclaim  man- 
kind from  infidelity  and  superstition ;  and  six  of  them  brought 
new  laws  or  dispensations,  which  successively  abrogated  the 
preceding :  these  were  Adam,  Noah,  Abraham,  Moses,  Jesus, 


HAIIOMETANJI. 


993 


ire  such  beings,  or 
m  of  8exc'<i  among 
and  Buhtile  bodicfl, 
ink,  nor  |)rnj)agnte 
H  and  ulficcH,  some 
singinjr  praisosi  to 
liold  that  8onic  of 
le  actions  of  men, 
other  services, 
are  taught  by  the 
Id,  gave  revelations 
he  whole  and  every 
a  good  Moslem  to 
ks  were,  according 
ten  were  given  to 
h,  ten  to  Abraham, 
,  the  Psalms,  the 
delivered  to  Moses, 
tMug  the  seal  of  the 
and  no  more  are 
xcept  the  four  last, 
contents  unknown^ 
lich  they  attribute 
1  of  those  four,  the 
y,  have  undergone 
though  there  may 
Sod  therein,  yet  no 
n  the  hands  of  the 

ophets  which  have 
lie  world,  amounts 
Mahometan  tradi- 
among  whom  313 
fis  to  reclaim  man- 
iixof  them  brought 
ely  abrogated  the 
lam,  Moses,  Jesus, 


and  Miihoinet.  All  the  prophets  in  general  the  Mahometans 
believe  to  have  been  freed  from  great  sins  and  errors  of  con- 
sequence, and  professors  of  one  and  the  same  religion,  that 
is,  Islauiism,  not\vithstau<ling  the  different  laws  and  institu- 
tions which  they  observed.  They  allow  of  degrees  among 
them,  and  hold  some  of  them  to  be  more  excellent  and  hon- 
orable th;m  others.  The  first  place  they  give  to  the  revealers 
and  establisbers  of  new  dispensations,  and  the  next  to  the 
apostles. 

They  believe  in  a  general  resurrection  and  a  future  judg- 
ment. 

The  time  of  the  resurrection  the  Mahometans  allow  to  be 
a  perfect  secret  to  all  but  God  aJoiie  ;  the  angel  Gabriel  him- 
self acknowledging  his  ignorance  in  this  point,  when  iMahom- 
et  asked  him  about  it.  However,  they  say  the  approach  of 
that  day  may  be  known  from  certain  signs  whfch  are  to  pre- 
cede it. 

After  the  examination  is  past,  and  every  one's  work  weighed 
in  a  just  balance,  they  say  that  nuitual  retaliation  will  follow, 
according  to  which  every  creature  will  take  vengeance  one 
of  another,  or  have  satisfaction  made  them  for  the  injuries 
which  they  have  suffered.  And,  since  there  will  then  be  no 
other  way  of  returning  like  for  like,  the  manner  of  giving 
this  satisfaction  will  be  by  taking  away  a  proportional  part  of 
the  good  works  of  him  who  offered  the  injury,  and  adding  it 
to  those  of  him  who  suffered  it;  which  being  done,  if  the 
angels  (by  whose  ministry  this  is  to  be  performed)  say,  "Lord, 
we  hare  given  to  every  one  his  due,  and  there  remaimth  of 
this  person's  good  works  so  much  as  equalle.th  the  weight  of  an 
ant,"  God  will,  of  his  mercy,  cause  it  to  be  doubled  unto  him, 
that  he  may  be  admitted  into  paradise ;  but  if,  on  the  con- 
trary, his  good  works  be  exhausted,  and  there  remain  evil 
works  only,  and  there  be  any  who  have  not  yet  received  sat- 
isfaction from  him,  God  will  order  that  an  equal  »veight  of 
their  sins  be  added  unto  his,  that  he  may  be  punished  for 
them  in  their  stead,  and  he  will  be  sent  to  hell  laden  with 
both.    This  will  be  the  method  of  God's  dealing  with  man- 


2Q4 


MAITOMrTANS. 


fe^^ 


kind.  A«  to  bruten,  iiilcr  they  nhall  hnve  likpwiiic  tnkon 
vengeancp  of  one  another,  he  will  commnnd  them  to  be 
cbnngpd  into  dust;  wicked  men  being  r»»erved  to  more 
grievouH  punishment,  so  thiit  they  shall  cry  out,  on  hearing 
this  sentence  passed  on  the  brutes,  "  Would  to  Ood  that  tct 
were  dint  nho ! " 

The  trials  being  over,  and  the  assembly  dissolved,  the  Ma- 
hometans hold  that  those  who  are  to  be  admitted  into  para- 
dise wi'l  take  the  right  hand  way,  and  those  who  are  destined 
into  hell-fire  will  take  the  left  ;  but  both  of  them  must  first 
pass  the  bridge  called  in  Arabic  al  Sirat,  which,  they  say,  is 
laid  over  the  midst  of  hell,  and  described  to  be  finer  than  a 
nair,  and  sharper  than  the  edge  of  a  sword  ;  so  that  it  seems 
very  difficult  to  conceive  how  any  one  shall  be  able  to  stand 
upon  it;  for  which  reason  most  of  the  sect  of  the  Motazalites 
reject  it  as  a  fable ;  though  the  orthodox  think  it  a  sufficient 
proof  of  the  truth  of  this  article,  that  it  was  seriously  affirmed 
by  him  who  never  asserted  a  falsehood,  meaning  their  prophet, 
who,  to  add  to  the  difficulty  of  the  passage,  has  likewise  de- 
clared that  this  bridge  is  beset  on  each  side  with  briers  and 
hooked  thorns,  which  will,  however,  be  no  impediment  to  the 
good ;  for  they  shall  pass  with  woncierful  ease  and  swiftness, 
like  lightning,  or  the  wind,  Mahomet  and  his  Moslems  lead- 
ing the  way ;  whereas  the  wicked,  what  with  the  slipperiness 
apd  extreme  narrowness  of  the  path,  the  entangling  of  the 
thorns,  and  the  extinction  of  the  light  which  directed  the 
former  to  paradise,  will  soon  miss  their  fo<iting,  and  fall  down 
headlong  into  hell,  which  is  gaping  beneath  them. 

As  to  the  punishment  of  the  wicked,  the  Mahometans  are 
taucfht  that  hell  is  divided  mto  seven  stories  or  apartments, 
one  below  another,  designed  for  the  reception  of  as  many 
distinct  classes  of  the  damned. 

The  first,  which  they  call  Jchenan,  they  say,  will  be  the 
receptacle  of  those  who  acknowledged  one  God,  that  is,  the 
wicked  Mahometans ;  who,  after  having  been  punished  ac- 
cording to  their  demerits,  will  at  length  be  released ;  the 
second,  named  Ladha,  they  assign  to  the  Jews;  the  third, 


re  likcwinn  ^nkon 
nntui  them  to  be 
rf!«prvp(l  to  more 
y  out,  on  hearing 
III  to  (fod  that  tet 

JiHsolved,  the  Ma- 
Imittpd  into  para- 
j  who  are  destined 
if  them  must  first 
vhich,  tliey  say,  is 
D  be  finer  than  a 
;  HO  that  it  seems 
!  be  able  to  stand 
of  the  Motazalitea 
link  it  a  stitricient 
)  seriously  affirmed 
ning  their  prophet, 
,  has  likewise  ue- 
e  with  briers  and 
impediment  to  the 
ase  and  swiftness, 
his  Moslems  lead- 
ith  the  slipperiness 
entanglinfr  of  the 
hich  directed  the 
ting,  and  fall  down 
h  them. 

;  Mahometans  are 
ies  or  apartments, 
option  of  as  many 

'.y  say,  will  be  the 
e  God,  that  is,  the 
been  punished  ac- 
i  be  released ;  the 
e  Jews;  the  third, 


MAHOMET  AN>. 


990 


named  «/ //r»/rt«ifl,  to  the  Christians;  the  fourth,  named  al 
.Vuir,  to  till' Siibians ;  the  fiftli,  miiuumI  Sakor.lo  the  M!is{i- 
ans;  the  MXth,  named  at  Juhiu,  in  the  idolaters;  and  the 
seventh,  which  is  the  lowest  and  worst  of  all,  and  is  called  al 
Howynt,  to  the  bypocrites,  or  those  who  oufwnrdly  professed 
some  religion,  but  in  their  hearts  were  of  none.  Over  each 
of  these  apurtnients  they  believe  there  will  be  set  a  guard  of 
angels,  nineteen  in  number  ;  to  whom  the  damned  will  con- 
fess the  just  judj^ment  of  Oo<l,  and  beg  them  to  ititercede 
with  him  for  some  alleviation  of  their  pain,  or  that  they  may 
be  delivered  by  being  annihilated. 

Mahomet  has,  in  his  Koran  and  traditions,  been  very  exact 
in  describing  the  various  torments  of  hell,  which,  according 
to  him,  the  wicked  will  suffer,  both  from  inten.se  heat  and 
excessive  cold.     The  degrees  of  these  pains  will  also  vary  in 
proportion  to  the  crimes  of  the  sutTerer,  and  the  apartment 
he  is  condemned  to;    and    he   who  is   punished  the  most 
lightly  of  all  will  be  shot!  with  shoes  of  fire,  the  fervor  of 
which  will  cause   his  skull  to  boil  like  a  caldron.     The  con- 
dition of  these  unhappy  wretches,  as  the  same  prophet  teaches, 
cannot  he  properly  called  either  liff  or  death     and  their  mis- 
ery will  be  greatly  increased  by  their  despair  of  being  ever 
delivered  from  that  place,  since,  according  to  that  frequent  ex- 
pression in  the  Koran,  they  must  remain  therein  forever.     It 
must  be  remarked,  however,  that  the  infidels  alone  will  be  liable 
to  eternity  of  damnation  ;   for  the  Moslems,  or  thos"  who  have 
embraced  the  true  religion,  and  have  been  guilty    u  heinous 
sins,  will  be  delivered  thence  after  they  shall  have  expiated 
their  crimes  by  their  sufferings.     The  time  which  these  be- 
lievers shall  be  detained  there,  according  to  a  tradition  handed 
down  from  their  prophet,  will  not  be  less  than  nine  hundred 
years,  nor  more  than  seven  thousand.     And,  as  to  the  manner 
of  their  delivery,  they  say  that  they  shaU  be  distinguished  by 
the  marks  of  prostration  on  those  parts  of  their  bodies  with 
which  they  used  to  touch  the  ground  in  prayer,  and  over 
which  the  fire  will  therefore  have  no  power  ;  and  that,  being 
known  by  this  characteristic,  they  will  be  released  by  the 


1 


r 


wmjimmimmmmmmiiismmthiiMmk'iimmiiiMaMmi 


ttmiwitffi 


226 


MAHOMETANS. 


\ 


mercy  of  God,  at  the  intercession  of  Mahomet  and  the  blessed, 
whereupon  those  who  shall  have  been  dead  will  be  restored 
to  life,  as  has  been  said ;  and  those  whose  bodies  shall  have 
contracted  any  sootiness  or  filth,  from  the  flames  and  smoke 
of  hell,  will  be  immersed  in  one  of  the  rivers  of  paradise, 
called  the  River  of  Life,  which  will  wash  them  whiter  than 
pearls. 

The  righteous,  as  the  Mahometans  are  taught  to  believe, 
having  surmounted  the  difliculties,  afld  passed  the  sharp 
bridge  above  mentioned,  before  they  enter  paradise,  will  be 
refreshed  by  drinking  at  the  Pond  of  their  prophet,  who  de- 
scribes it  to  be  an  exact  square,  of  a  month's  journey  in  com- 
pass ;  its  water,  which  is  supplied  by  two  pipes  from  al  Caw- 
thay,  one  of  the  rivers  of  paradise,  being  whiter  than  milk  or 
silver,  and  more  odoriferous  than  musk,  with  as  many  cups 
set  round  it  as  there  are  stars  in  the  firmament ;  of  which 
water  whoever  drinks  will  thirst  no  more  forever.  This  is 
the  first  taste  which  the  blessed  will  have  of  their  future  and 
now  near-approaching  felicity. 

Though  paradise  be  so  very  frequently  mentioned  in  the 
Koran,  yet  it  is  a  dispute  among  the  Mahometans,  whether  it 
be  already  created,  or  to  be  created  hereafter ;  the  Motazalites 
and  some  other  sectaries  asserting  that  there  is  not  at  present 
any  such  place  in  nature,  and  that  the  paradise  which  the 
righteous  will  inhabit  in  the  next  life  will  be  different  from 
that  from  which  Adam  was  expelled.  However,  the  orthodox 
profiess  the  contrary,  maintaining  that  it  was  created  even 
before  the  world,  and  describe  it  from  their  prophet's  tradi- 
tions in  the  following  miinner :  — 

They  say  it  is  situated  in  the  seventh  heaven,  and  next 
under  the  throne  of  God  ;  and,  to  express  the  amenity  of  the 
place,  tell  us  that  the  earth  of  it  is  of  the  finest  wheat-flour, 
or  of  the  purest  musk,  or,  as  others  will  have  it,  of  saffron  ; 
that  its  stones  are  pearls  and  jacinths,  the  walls  of  its  building 
enriched  with  gold  and  silver,  and  that  the  trunks  of  all  its 
trees  are  of  gold  ;  among  which  the  most  remarkable  is  the 
tree  called  tuba,  or  the  tree  of  happiness.    Concerning  this 


ijiMBn 


omet  and  the  blessed, 
!ad  will  be  restored 
ie  bodies  shall  have 
i  flames  and  smoke 
!  rivers  of  paradise, 
ih  them  whiter  than 

e  taught  to  believi?, 

I  passed  the  sharp 
,er  paradise,  will  be 
ir  prophet,  who  de- 
ith's  journey  in  com- 

pipes  from  al  Caw- 
whiter  than  milk  or 
with  as  many  cups 
mament ;  of  which 
e  forever.  This  is 
of  their  future  and 

ly  mentioned  in  the 
ometans,  whether  it 
ter;  the  Motazalites 
ere  is  not  at  present 
paradise  which  the 

II  be  different  from 
)wever,  the  orthodox 
t  was  created  even 
leir  prophet's  tradi- 

1  heaven,  and  next 
'■  the  amenity  of  the 
I  finest  wheat-flour, 
have  it,  of  saffron  ; 
walls  of  its  building 
le  trunks  of  all  its 
remarkable  is  the 
Concerning  this 


MAHOMETANS. 


22r 


tree,  they  fuble  that  it  -stands  in  the  palace  of  Maliomet, 
though  a  branch  of  it  will  reach  to  the  house  of  every  true 
believer ;  that  it  will  '>e  laden  with  pomegranates,  grapes, 
dates,  and  other  fruits  of  surprising  bigness,  and  of  tastes 
unknown  to  mortals ;  so  that,  if  a  man  desire  to  eat  of  any 
particular  kind  of  fruit,  it  will  immediately  be  presented  him ; 
or,  if  he  choost;  flesh,  birds  ready  dressed  will  be  set  before 
him,  according  to  his  wish.  They  add  that  the  boughs  of  this 
tree  will  spontaneously  bend  down  to  the  hand  of  the  person 
who  would  gather  of  its  fruits,  and  that  it  will  supply  the 
blessed  not  only  with  food,  but  also  with  silken  garments,  and 
beasts  to  ride  on  ready  saddled  and  bridled,  and  adorned  with 
rich  trappings,  which  will  burst  forth  from  its  fruits ;  and  that 
this  tree  is  so  large,  th?*  a  person  mounted  on  the  fleetest 
horse,  would  not  be  able  lO  gallop  from  one  end  of  its  shade 
to  the  other  in  one  hundred  years. 

As  plenty  of  water  is  one  of  the  greatest  additions  to  the 
pleasantness  of  any  place,  the  Koran  oiCen  speaks  of  the  riv- 
ers of  paradise  as  a  principal  ornament  thereof:  some  of 
these  rivers,  they  say,  flow  with  water,  some  with  milk,  some 
with  wine,  and  others  with  honey  ;  all  taking  their  rise  from 
the  root  of  the  tree  tuba. 

But  all  these  glories  will  be  eclipsed  by  the  resplendent  and 
ravishing  girls  of  paradise,  called,  from  their  large  black 
eyes,  Hur  al  oyun,  the  enjoyment  of  whose  company  will 
be  a  principal  felicity  of  the  faithful.  These,  they  say,  are 
created,  not  of  clay,  as  mortal  women  are,  but  of  pure  musk  ; 
being,  as  their  prophet  often  aflirms  in  his  Koran,  free  from 
all  natural  impurities,  of  the  strictest  modesty,  and  secluded 
from  public  view  in  pavilions  of  hollow  pearls,  so  large  that, 
as  some  traditions  have  it,  one  of  them  will  be  no  le.ss  than 
sixty  miles  square. 

The  name  which  the  Mahometans  usujilly  give  to  this  hap- 
py mansion  is  al  Jannat,  or  "  the  Garden  ; "  and  sometimes 
they  call  it  the  "  Garden  of  Paradise,"  the  "  Garden  of 
Eden,"  the  "Garden  of  Abode,"  the  "Garden  of  Pleas- 
ure," and  the  like ;  bj^.  wiij^h  several  appellations  some  un- 


imiiiiHiiiiiiiia 


^^PwW^SK* 


ji«i|iiii-jj.ij 


228 


MAHOMETANS. 


derstand  so  many  different  garden:^,  or  at  least  places  of 
different  degrees  of  felicity,  (for  they  reckon  no  less  than  one 
hundred  such  in  all,)  the  very  meanest  whereof  will  afford 
its  inhabitants  so  many  pleasures  and  delights,  that  one  would 
conclude  they  must  even  sink  under  them,  had  not  Mahomet 
declared  that,  in  order  to  qualify  the  blessed  for  a  full  enjoy- 
ment of  them,  God  will  give  to  every  one  the  abilities  of  one 
hundred  men. 

The  orthodox  doctrine  is,  that  whatever  hath  or  shall  come 
to  pass  in  this  world,  whether  it  be  good  or  whether  it  be 
bad,  proceedeth  entirely  from  the  divine  will,  and  is  irrevo- 
cably fixed  and  recorded  from  all  eternity  in  the  preserved 
table ;  God  having  secretly  predetermined  not  only  the  ad- 
verse and  prosperous  fortune  of  every  person  in  this  world, 
in  the  most  minute  particulars,  but  also  his  faith  or  infidelity, 
his  obedience  or  disobedience,  and  consequently  his  ever- 
lasting happiness  or  misery  after  death ;  which  fate  or  pre- 
destination it  is  not  possible  by  any  foresight  or  wisdom  to 
avoid. 

The  pilgrimage  to  Mecca  is  so  necessary  a  point  of  prac- 
tice, that,  according  to  a  tradition  of  Mahomet,  he  who  dies 
without  performing  it,  may  as  well  die  a  Jew  or  a  Christian ; 
and  the  same  is  expressly  commanded  in  the  Koran. 

What  is  principally  reverenced  in  Mecca,  and  gives  sanc- 
tity to  the  whole,  is  a  square  stone  building,  called  the  Caa- 
ba. Before  the  time  of  Mahomet,  this  temple  was  a  place  of 
worship  for  the  idolatrous  Arabs,  and  is  said  to  have  contained 
no  less  than  three  hundred  and  sixty  different  images,  equal- 
ling in  number  the  days  of  the  Arabian  year.  They  were  all 
destroyed  by  Mahomet,  who  sanctified  the  Caaba,  and  ap- 
pointed it  to  be  the  chief  place  of  worship  for  all  true  believ- 
ers. The  Rlussulmen  pay  so  great  a  veneration  to  it,  that 
they  believe  a  single  sight  of  its  sacred  walls,  without  any 
particular  act  of  devotion,  is  as  meritorious  in  the  sight  of 
God  as  the  most  careful  discharge  of  one's  duty,  for  the  space 
of  a  whole  year,  in  any  other  temple. 

The  Mahometans  have  an  established  priesthood  and  a 


mufwrnpl 


at  least  places  of 
kon  no  less  than  one 
whereof  will  afford 
ights,  that  one  would 
n,  had  not  Mahomet 
5sed  for  a  full  enjoy- 
I  the  abilities  of  one 

3r  hath  or  shall  come 
3d  or  whether  it  be 

will,  and  is  irrevo- 
ity  in  the  preserved 
ed  not  only  the  ad- 
erson  in  this  world, 
lis  faith  or  infidelity, 
nsequently  his  ever- 

wliich  fate  or  pre- 
esight  or  wisdom  to 

ary  a  point  of  prac- 
ihouiet,  he  who  dies 

Jew  or  a  Christian ; 

the  Koran. 
;ca,  and  gives  sanc- 
ng,  called  the  Caa- 
jmple  was  a  place  of 
iid  to  have  contained 
ferent  images,  equal- 
ear.  They  were  all 
the  Caaba,  and  ap- 
p  for  all  true  believ- 
eneration  to  it,  that 

walls,  without  any 
ous  in  the  sight  of 
's  duty,  for  the  space 

d  priesthood  and  a 


mmmmmm^— 


MAHOMETANS. 


229 


numerous  body  of  cliergymen :  their  spiritual  head,  in  Tur- 
key, whose  power  is  not  inferior  to  the  Roman  Pontiff,  or 
the  Grecian  Patriarch,  is  denominated  the  M/tfti,  and  is  re- 
garded as  the  oracle  of  sanctity  and  wisdom.  Their  houses 
of  worship  are  denominated  mosques,  many  of  which  are 
very  magnificent,  and  very  richly  endowed.  The  revenues 
of  some  of  the  royal  mosques  are  said  to  amount  to  the  enor- 
mous sum  of  G0,000  pounds  sterling.  In  the  city  of  Fez, 
the  capital  of  the  emperor  of  Morocco,  there  are  near  one 
thousand  mosques,  fifty  of  which  are  built  in  a  most  magnifi- 
cent style,  supported  by  marble  pillars.  The  circumference 
of  the  grand  mosque  is  near  a  mile  and  a  half,  in  which  near 
a  thousand  lamps  are  lighted  every  night,  The  Mahometan 
priests,  wiio  perform  the  rites  of  their  public  worship,  are 
called  Imams;  and  they  have  a  set  of  ministers  called  Sheiks, 
who  preach  every  Friday,  the  Mahometan  Sabbath,  much  in 
the  manner  of  Chri.stian  preachers.  They  seldom  touch 
upon  points  of  controversy  in  their  discourses,  but  preach 
upon  moral  duties,  upon  the  dogmas  and  ceremonies  of  their 
religion,  and  declaim  against  vice,  luxury,  and  corruption  *of 
manners. 

The  rapid  success  which  attended  the  propagation  of  this 
new  religion  was  owing  to  causes  that  are  plain  and  evident, 
and  must  remove,  or  rather  prevent,  our  surprise,  when  they 
are  attentively  considered.  The  terror  of  Mahomet's  arms, 
and  the  repeated  victories  which  were  gained  by  him  and  his 
successors,  were,  no  doubt,  the  irresistible  arguments  that 
persuaded  such  multitudes  to  embrace  his  religion,  and  sub- 
mit to  his  dominion.  Besides,  his  law  was  artfully  and  mar- 
vellously adapted  to  the  corrupt  nature  of  man,  and,  in  a 
most  particular  manner,  to  the  manners  and  opinions  of  the 
Eastern  nations,  and  the  vices  to  which  they  were  naturally 
addicted ;  for  the  articles  of  faith  which  it  proposed  were 
few  in  number,  and  extremely  simple;  and  the  duties  it  re- 
quired were  neither  many  nor  difficult,  nor  such  as  were 
incompatible  with  the  empire  of  appetites  and  passions.  It  is 
to  be  observed,  farther,  that  the  gross  ignorance  under  which 
20 


380 


MAHOMETANS. 


the  Arabians,  Syrians,  Persians,  and  the  greatest  part  of  the 
Eastern  nations,  labored  at  this  time,  rendered  many  an  easy 
prey  to  the  artifice  and  eloquence  of  this  bold  adventurer. 
To  these  causes  of  the  progress  of  Mahometanism  we  may 
add  the  bitter  dissensions  and  cruel  animosities  that  reigned 
among  the  Christian  sects  —  dissensions  that  filled  a  great 
part  of  the  East  with  carnage,  assassinations,  and  such  de- 
testable enormities  as  rendered  the  very  name  of  Christianity 
odious  to  many.  Other  causes  of  the  sudden  progress  of  that 
religion  will  naturally  occur  to  such  as  consider  attentively 
its  spirit  and  genius,  and  the  state  of  the  world  at  this  time 

To  show  the  subtlety  of  Mahomet's  mind,  and  the  ex 
treme  ignorance  of  his  followers,  we  give  the  story  of  that 
impostor's  night  journey  from  Mecca  to  Jerusalem,  and  from 
thence  to  heaven. 

The  story,  as  related  in  the  Koran,  and  believed  by  the 
Mahometans,  is  this :  "  At  night,  as  he  lay  in  his  bed,  with 
his  best  beloved  wife  Ayesha,  he  heard  a  knocking  at  his 
door  ;  upon  which,  wising,  he  found  there  the  angel  Gabriel, 
with  seventy  pair  of  wings,  expanded  from  his  sides,  whiter 
than  snow,  and  clearer  than  crystal,  and  the  beast  Alborak 
standing  by  him  ;  which,  they  say,  is  the  beast  on  which  the 
prophets  used  to  ride,  when  they  were  carried  from  one  place 
to  another,  upon  the  execution  of  any  divine  command.  Ma- 
homet describes  it  to  be  a  beast  as  white  as  milk,  and  of  a 
mixed  nature,  between  an  ass  and  a  mule,  and  also  of  a  she 
between  both;  but  of  such  extraordinary  swiftnciss  as  to 
equal  even  lightning  itself. 

"  As  soon  as  Mahomet  appeared  at  the  door,  the  angel  Ga- 
briel kindly  embraced  him,  saluted  him  in  the  name  of  God, 
and  told  him  that  hfr  was  sent  to  bring  him  unto  God,  into 
heaven,  where  he  should  see  strange  mysteries,  which  were 
not  lawful  to  be  seen  by  any  other  man.  He  prayed  hiin 
then,  to  get  upon  Alborak ;  but  the  beast,  ha,viHg  lain  idle  and 
unemployed  from  the  time  oJF  Christ  to  Mahomet,  was  grown 
so  mettlesome  and  skittish,  that  he  would  not  stand  still  for 
Mahomet  to  mount  him,  till  at  length  ha  was  forced  to  bribe 


MAHOMETANS. 


231 


greatest  part  of  the 
lered  many  an  easy 
is  bold  adventurer, 
smetanism  we  may 
losities  that  reigned 

that  filled  a  great 
tions,  and  such  de- 
lame  of  Christianity 
Iden  progress  of  that 
consider  attentively 
world  at  this  time 

mind,  and  the  ex 
e  the  story  of  that 
lerusalem,  and  from 

ind  believed  by  the 

ly  in  his  bed,  with 

a  knocking  at  his 

e  the  angel  Gabriel, 

>m  his  sides,  whiter 

the  beast  Alborak 

beast  on  which  the 

rried  from  one  place 

ine  command.     Ma- 

3  :^  milk,  and  of  a 

!,  and  also  of  a  size 

lary  swiftness  as  to 

I  dooi*,  the  angel  Ga- 
in the  name  of  God, 
him  unto  God,  into 
fsteries,  which  were 
a.  He  prayed  hiin 
,  having  lain  idle  aud 
lahoffet,  was  grown 
d  not  stand  still  for 
was  forced  to  bribe 


him  to  it  by  promising  him  a  place  in  paradise.  When  he 
was  firmly  seated  on  him,  the  angel  Gabriel  led  the  way,  with 
the  bridle  of  the  beast  in  his  hand,  and  carried  the  prophet 
from  Mecca  to  Jerusalem  in  the  .twinkling  of  an  eye.  On 
his  coming  thither,  all  the  departed  prophets  and  saints  ap- 
peared at  the  gate  of  the  temple  to  salute  him,  and,  thence 
attending  him  nito  the  chief  oratory,  desired  him  to  pray  for 
them,  and  then  withdrew.  After  this,  Mahomet  went  out 
of  the  temple  with  the  angel  Gabriel,  and  found  a  ladder  of 
light,  ready  fixed  for  them,  which  they  immediately  ascended, 
leaving  Alborak  tied  to  a  rock  till  their  return. 

"  On  their  arrival  at  the  first  heaven,  the  angel  knocked  at 
the  gate  ;  and,  informing  the  porter  who  he  was,  and  that  he 
had  brought  Mahomet,  the  friend  of  God,  he  was  immediately 
admitted.  This  first  heaven,  he  tells  us,  was  all  of  pure  sil- 
ver ;  from  whence  he  saw  the  stars  hanging  from  it  by  chains 
of  gold,  each  as  big  as  Mount  Noho,  near  Mecca,  in  Arabia. 
On  his  fcntrnnce,  he  met  a  decrepit  old  man,  who,  it  seems, 
was  our  first  father,  Adam ;  and,  as  he  advanced,  he  saw  a 
multitude  of  angels  in  all  manner  of  shapes  —  in  the  shape  of 
birds,  beasts,  and  men.  We  must  not  forget  to  observe  that 
Adam  had  the  piety  immediately  to  embrace  the  prophet, 
giving  God  thanks  for  so  great  a  son,  and  then  recommended 
himself  to  his  prayers.  From  this  first  heaven  he  tells  us 
that  he  ascended  into  the  second,  which  was  at  the  distance 
of  five  hundred  years'  journey  above  it,  and  this  he  makes  to 
be  the  distance  of  every  one  of  the  seven  heavens,  each  above . 
tl  8  other.  Here  the  gates  being  opened  to  him  as  before,  at 
his  entrance  he  met  Noah,  who,  rejoicing  much  at  the  sight 
of  him,  recommended  himself  to  his  prayers.  This  heaven 
was  all  of  pure  gold,  and  there  were  twice  as  many  angels  in 
it  as  in  the  former ;  for  he  tells  us  that  the  number  of  angels 
in  every  heaven  increased  as  he  advanced.  From  this  second 
heaven  he  ascended  into  the  third,  which  was  made  of  pre- 
cious stones,  where  he  met  Abraham,  who  also  recommended 
himself  to  his  prayers ;  Joseph,  the  son  of  Jacob,  did  the 
same  in  the  fourth  heaven,  which  was  all  of  emerald  ;  Moses 


iiJiiiJi.!ittiiiaaMWiiifeiitmujum>Li^ 


832 


MAHOMETANS. 


in  the  iiflh,  which  was  all  of  adamant :  and  John  the  Baptist 
in  the  sixth,  which  was  all  of  carbuncle ;  whence  he  ascer^ded 
into  the  seventh,  whicli  was  of  divine  light ;  and  liere  he  found 
Jeans  Christ.  However,  it  is  observed  that  here  he  alters 
his  style;  for  he  does  not  say  tliat  Jesus  Christ  recommended 
himself  to  his  prayers,  but  that  he  recommended  himself  to 
the  prayers  of  Jesus  Christ. 

"  The  angel  Gabriel,  having  brought  him  thus  fai,  told  him 
that  he  was  not  permitted  to  attend  him  any  farther,  and 
therefore  directed  him  to  ascend  the  rest  of  the  way  to  the 
throne  of  God  by  himself.  This  he  performed  with  great 
difficulty,  passing  through  rough  and  dangerous  places,  till 
he  came  where  he  heard  a  voice  saying  unto  him,  '  O  Ma- 
homet, salute  thy  Creator  ; '  whence  ascending  higher,  he 
came  into  a  place  where  he  saw  a  vast  expansion  of  light,  so 
exceedingly  bright,  that  his  eyes  could  not  bear  it.  Tliis,  it 
seems,  was  the  habitation  of  the  Almighty,  where  his  throne 
was  placed ;  on  the  right  side  of  which,  he  says,  God's  name 
and  his  own  were  written  in  tliese  Arabic  words :  '  La  ellah 
ellallah  Mahomet  reful  oUah ; '  that  is,  '  There  is  no  God 
BUT  God,  and  Mahomet  is  his  prophet,'  which  is  at  this 
day  the  creed  of  the  Mahometans.  Being  approached  to  the 
divine  presence,  he  tells  us  that  God  entered  into  a  familiar 
converse  with  him,  revealed  to  him  many  hidden  mysteries, 
made  him  understand  the  whole  of  his  law,  gave  him  many 
things  in  charge  concerning  his  instructing  men  in  the 
knowledge  of  it,  and,  in  conclusion,  bestowed  on  him  several 
privileges  above  the  rest  of  mankind.  He  then  returned,  and 
found  the  angel  Gabriel  waiting  for  him  in  the  place  where 
he  left  him.  The  angel  led  him  back  along  the  seven  heav- 
ens, through  which  he  had  brought  him,  and  set  him  again 
upon  the  beast  Alborak,  which  stood  tied  to  the  rock  near 
Jerusalem.  Then  he  conducted  him  back  to  Mecca,  in  the 
same  manner  as  he  brought  him  thence ;  and  all  this  within 
the  space  of  the  tenth  part  of  one  night." 

Dr.  Joseph  White  thus  concludes  one  of  his  discourses  on 


-  iii'-iiw 


id  John  the  Baptist 
whence  he  ascended 
; ;  and  liere  he  found 
that  here  he  fdters 
Jhrist  recommended 
iimcnded  himself  to 

im  thus  far,  told  him 
n  any  farther,  and 
.  of  the  way  to  the 
irformed  with  great 
uigerous  places,  till 
unto  him,  '  O  Ma- 
icending  higher,  he 
;pansion  of  light,  so 
ot  bear  it.  This,  it 
y,  where  his  throne 
16  says,  God's  name 
;  words :  '  La  ellah 
There  is  no  God 
x,'  which  is  at  this 
g  approached  to  the 
ered  into  a  familiar 
y  hidden  mysteries, 
aw,  gave  him  many 
ucting  men  in  the 
owed  on  him  several 
e  then  returned,  and 
in  the  place  where 
ong  the  seven  heav- 

and  set  him  again 
:d  to  the  rock  near 
ck  to  Mecca,  in  the 

and  all  this  within 


of  his  discourses  on 


^^^IMMtfa 


SIMONIANS. 


233 


Mahometanisni :  "  What  raises  Christ  and  his  religion  far 
above  all  the  fictions  of  Mahomet,  is  that  awful  alternative 
of  hopes  and  fears,  that  looking-for  of  judgment,  which  our 
Christian  faith  sets  before  us.  At  that  day,  when  time,  the 
great  arbiter  of  truth  and  falsehood,  shall  bring  to  pass  the 
accomplishment  of  the  ages,  and  the  Son  of  God  shall  make 
his  enemies  his  footstool, — then  shall  the  deluded  followers  of 
the  great  Impostor,  disappointed  of  the  expected  intercession 
of  their  prophet,  stand  trembling  and  dismayed  at  the  approach 
of  the  glorified  Messiah.  Then  shall  they  say,  'Yonder 
Cometh  in  the  clouds  that  Jesus  whose  religion  we  labored  to 
destroy ;  whose  temples  we  profaned ;  whose  servants  and 
followers  we  cruelly  oppressed !  Behold,  he  cometh,  but  no 
longer  the  humble  son  of  Mary ;  no  longer  a  mere  mortal 
prophet,  the  equal  of  Abraham,  and  of  Moses,  as  that  deceiver 
taught  us,  but  the  everlasting  Son  of  the  everlasting  Father; 
the  Judge  of  mankind ;  the  Sovereign  of  angels ;  the  Lord  of 
all  things,  both  in  earth  and  in  heaven  ! '  " 


SIMONIANS. 

An  infidel  sect,  organized  in  France,  some  years  since, 
whose  fundamental  principle  is,  that  religion  is  to  perfect  the 
social  condition  of  man ;  therefore  Christianity  is  no  longer 
suitable  for  society,  because  it  separates  the  Christian  from 
other  men,  and  leads  him  to  live  for  another  world.  The 
world  requires  a  religion  that  shall  be  of  this  world,  and, 
consequently,  a  God  of  this  world.  They  reject  whatever 
they  suppose  to  have  been  derived  from  the  philosophy  of  the 
East ;  they  consider  the  Deity  neither  as  spirit  nor  matter, 
but  as  including  the  whole  universe,  and  are  thus  plainly 
Pantheists ;  and  they  regard  evil  af  nothing  more  than  an  in- 
dication of  the  progress  which  mankind  are  doomed  to  make, 
in  order  to  be  freed  from  it;  in  itself,  they  maintain  it  is 
30* 


S84 


PAGANS. 


Duthiug.  Its  members  are  principally  of  the  higher  rauks, 
and  display,  not  without  success,  the  greatest  activity  in 
spreading  the  venom  of  their  inhdcl  principles.  They  oc- 
cupy, in  Paris,  the  largest  and  most  handKoniely  fitted  halls, 
where  they  meet  in  great  numbers. 

What  is  very  curious  in  the  history  of  the  Simonians  is, 
that  they  were,  at  first,  merely  pliilosophers,  and  not  at  all 
the  founders  of  a  religion.  They  cpoke  of  science  and  in- 
dustry, but  not  of  religious  doctrines.  All  at  once,  however, 
it  seemed  to  occur  to  them  to  tench  a  religion.  Then  their 
school  became  a  church,  and  their  association  a  sect.  It  is 
evident  that,  with  them,  religion  was  not  originally  the  end 
of  their  institution,  but  has  been  employed  by  them  as  the 
means  of  collecting  a  greater  number  of  hearers. 


PAGANS. 


A  GENERAL  term,  applied  to  heathen  idolaters,  who  wor- 
ship false  gods,  and  are  not  acquainted  either  with  the  doc- 
trines of  the  Old  Testament  or  the  Christian  dispensation. 
The  wor.ship  of  the  Grand  Lama  is  of  the  most  extensive  and 
splendid  character  among  the  Pagan  idolaters.  This  extends 
all  over  Thibet  and  Mongolia,  is  almost  universal  in  Bucharia 
and  several  provinces  of  Tartary ,  it  has  followers  in  Cash- 
mere, and  is  the  predominant  religion  of  China. 

The  Grand  Lama  is  a  name  given  to  the  sovereign  pontiff, 
or  high  priest,  of  the  Thibetian  Tartars,  who  resides  at 
Patoli,  a  vast  palace  on  a  mountain,  near  the  banks  of 
Burhampooter,  about  seven  miles  from  Lahassa.  The  foot  of 
this  mountain  is  inhabited  by  twenty  thousand  Lamas,  or 
priests,  who  have  their  separate  apartments  round  about  the 
mountain,  and,  according  to  their  respective  quality,  are 
placed  nearer  or  at  a  greater  distance  from  the  sovereign 
pontiff.     He  is  not  only  the  sovereign  pontiff,  the  vicegerent 


r  the  higher  ranks, 
greatest  activity  in 
uciples.  They  oo 
isuinely  fitted  halls, 

f  the  Simoiiians  is, 
lerjj,  and  not  at  all 
of  science  and  in- 
11  at  once,  however, 
ligion.  Then  their 
iation  a  sect.  It  is 
t  originally  the  end 
^ed  by  them  as  the 
hearers. 


idolaters,  who  wor- 
jither  with  the  doc- 
ristian  dispensation. 
;  incst  extensive  and 
Iters.  This  extends 
iniversal  in  Bucharia 
3  followers  in  Cash- 

Chiija. 

he  sovereign  pontiff, 
ars,  who  resides  at 
near  the  banks  of 
ihassa.  The  foot  of 
thousand  Lamas,  or 
nts  round  about  the 
ipective   quality,  are 

from  the  sovereign 
ontiff,  the  vicegerent 


aMA'-  ^*»«.»fil*j"«^Af*t--  *«.^J 


I'AOANS. 


235 


of  the  Deity  on  earth,  but  the  more  remote  Tartars  are  said 
to  absolutely  regard  him  as  the  Deity  himself,  and  call  him 
God,  the  corrlasting  Father  of  heaven.  They  believe  him  to 
be  immortiil,  and  endowed  with  all  knowledge  aud-virtue 
Every  year  they  come  up,  from  different  parts,  to  worship, 
and  make  rich  offerings  at  his  shrine.  Even  the  emperor  of 
Chinii,  who  i  a  Manchou  Tartar,  does  not  fail  in  acknowl- 
edgments 10  him,  in  his  religious  capacity,  and  actually  en- 
tertains, at  a  great  expense,  in  the  palace  of  P6kin,  an  in- 
ferior Lama,  deputed  as  his  nuncio  from  Thibet.  The  Grand 
Lama,  it  has  been  said,  is  never  to  be  seen  but  in  a  secret 
place  of  hi,%  palace,  amidst  a  great  number  of  lamps,  sitting 
cross-legged  upon  a  cushion,  and  decked  all  over  with  gold 
and  precious  stones ;  where,  at  a  distance,  the  people  pros- 
trate themselves  before  him,  it  being  not  lawful  for  any  so 
much  as  to  kiss  his  feet.  He  returns  not  the  leas',  sign  of 
respect,  nor  ever  speaks,  even  to  the  greatest  princes,  but 
only  lays  his  hand  upon  their  heads ;  and  they  are  fully  per- 
suaded they  receive  from  thence  a  full  forgiveness  of  all 
their  sins. 

The  magnificence  and  number  of  the  ancient  heathen 
temples  almost  exceed  calculation  or  belief.  At  one  time, 
there  were  no  less  than  424  temples  in  the  city  of  Rome. 
The  temple  of  Diana,  at  Ephesus,  was  accounted  one  of  the 
seven  wonders  of  the  world.  It  was  425  feet  in  length,  220 
in  breadth,  and  was  adorned  with  100  columns  60  feet  high; 
and,  as  each  column  is  said  to  have  contained  150  tons  of 
marble,  —  as  the  stupendous  edifice,  outside  and  in,  was 
adorned  with  gold,  and  a  profusion  of  ornaments,  —  how  im- 
mense must  have  been  the  whole  expense  of  its  erection ! 

At  the  present  day,  many  of  the  pagan  nations  go  to  im- 
mense expense  in  the  support  of  their  religious  worship.  It 
is  stated,  in  the  Indo-Chinese  Gleaner,  "a.  paper  published  by 
the  missionaries  i.i  China,  that  there  are,  in  that  empire, 
1056  temples  dedicated  to  Confucius,  where  above  60,000 
animals  are  annually  offered.     The  followers  of  Confucius 


»M 


PAGANS. 


form  one  of  the  Rinallest  of  the  three  leading  secttt  among  the 
Chinese. 

Mr.  Ward,  a  dintingiiinhed  missionary,  was  present  at  the 
worshijr  of  the  goddess  Doorga,  at  Calcutta,  in  1806.  After 
describing  the  greatness  of  the  assembly,  the  profusion  of  the 
offerings,  and  the  many  strange  peculiarities  of  the  worship, 
he  observes,  "  The  whole  produced  on  my  mind  sensations 
of  the  greatest  horror.  The  dress  of  the  singers,  their  in- 
decent gestures,  the  abominable  nature  of  the  songs,  the 
horrid  din  of  their  miserable  drum,  the  lateness  of  the 
hour,  the  darkness  of  the  place,  with  the  reflection  that  I 
was  standing  in  an  idol  temple,  and  that  this  immense  multi- 
tude of  rational  and  immortal  creatures,  capable  of  superior 
joys,  were,  in  the  very  act  of  worship,  perpetrating  a  crime 
of  high  treason  against  the  God  of  heaven,  while  they  them- 
selves believed  they  were  performing  an  act  of  merit,  —  ex- 
cited ideas  and  feelings  in  my  mind  which  tim  can  never 
obliterate." 

The  vast  empire  of  China,  misnamed  the  Celestial  Empire, 
is  given  up  to  the  vilest  idolatry.  Idols  are  encounter  d  at 
every  step,  not  merely  in  the  temples,  but  in  the  houses,  and 
even  in  the  vessels,  where  a  part  of  the  forecastle  is  conse- 
crated to  them,  as  the  most  honorable  place.  The  idol  is 
dressed  and  adorned  with  a  splendor  proportioned  to  the 
wealth  of  the  captain  of  the  vessel,  and  daily  receives  an 
offering,  composed  of  flesh  and  fruits,  together  with  the 
smoke  of  perfumes.  Besides  this  regular  service,  the  captain 
makes  a  solemn  sacrifice  to  his  wooden  deity,  on  all  im- 
portant occasions ;  as,  for  instance,  in  passing  from  one  river 
into  another,  or  in  time  of  tempest,  or  when  the  sails  flap  jdly 
in  a  calm.  The  Chinese  have  likewise  a  practice  of  deifying 
their  dead  ancestors,  and  of  prostrating  themselves  before  the 
monumental  tablets  which  are  erected  to  their  memory.  Yet 
they  appear  to  have  no  real  veneration  for  any  of  their  idols ; 
nor  do  they  hesitate  to  profane  the  temples,  by  smoking  their 
pipes,  and  taking  refreshments,  and  even  by  gambling,  within 


mm. 


wmmr"- 


ing  sectH  among  the 

was  present  at  the 
tta,  in  1806.  After 
the  profusion  of  the 
ties  of  the  worship, 
my  mind  sensations 
le  singers,  their  in- 
of  the  songs,  the 
he  lateness  of  the 
le  reflection  that  I 
tliis  immense  multi- 
capable  of  superior 
erpetrating  a  crime 
n,  while  they  tliem- 
act  of  merit,  —  ex- 
ich  tin'     can  never 

[le  Celestial  Empire, 
arc  encountei'd  at 
t  in  the  houses,  and 
forecastle  is  conse- 
place.  The  idol  is 
proportioned  to  the 
d  daily  receives  an 

together  with  the 
•  service,  the  captain 
1  deity,  on  all  im- 
issing  from  one  river 
len  the  sails  flap  |dly 

practice  of  deifying 
liemselves  before  the 
their  memory.  Yet 
r  any  of  their  idols ; 
es,  by  smoking  their 
by  gambling,  within 


PAOANR. 


237 


the  consecrated  prcciucts.  The  priests  are  shameless  impo»> 
torn.  TlH!y  practise  ilie  ni()..iitelKuik  sciences  of  astrology, 
divination,  uccronnmcy,  and  aiiiiiinl  magnetism,  and  keep  for 
sale  a  litpiid,  which,  they  pretend,  will  confer  immortality  on 
those  who  drink  it. 

Tortures  of  v  irious  kinds,  hurtling,  and  burying  alive,  are 
considered  religious  dutie.^  aiiiuiig  the  pagans. 

The  festival  of  Juggernaut  is  annually  held  on  the  sea-coast 
of  Orisoa,  where  tliere  is  a  celebrated  temple,  and  an  idol  of 
the  god.  The  idol  is  a  carved  bjock  of  wtM)d,  with  a  fright- 
fiil  visage,  painted  black,  and  a  distended  mouth  of  a  bloody 
color.  He  is  dressed  in  gorgeous  apparel,  and  his  appellation 
is  one  of  the  numerous  names  of  Vishnu,  the  preserving 
power  of  the  universe,  according  to  the  theology  of  the 
Brnmins.  On  festival  days,  the  throne  of  the  idol  is  placed 
upon  a  stupendous  ntovable  tower,  about  sixty  feet  in  height, 
resting  on  wheels,  which  indent  the  ground  deeply,  as  they 
turn  slowly  under  the  ponderous  machine.  He  is  accompa- 
nied by  two  other  idols,  his  brother  Balaram,  and  his  sister 
Shubudra,  of  ii  white  and  yellow  color,  each  on  a  separate 
tower,  and  sitting  on  thrones  of  nearly  an  equal  height.  At- 
tached to  the  principal  tower  are  six  ropes,  of  the  length  and 
size  of  a  ship's  cable,  by  which  the  people  draw  it  along. 
The  priest.8  and  attendants  are  stationed  around  the  throne, 
on  the  car,  and  occasionally  address  the  worshippers  in 
libidinous  songs  and  gestures.  Both  the  walls  of  the  temple 
and  sides  of  the  car  are  covered  with  the  most  indecent  em- 
blems, in  large  and  durable  sculpture.  Obscenity  and  blood 
are  the  characteristics  of  the  idol's  worship.  As  the  tower 
moves  along,  devotees,  throwing  themselves  under  the 
wheels,  are  crushed  to  death;  and  such  acts  are  hailed 
with  the  acclamations  of  the  multitude,  as  the  most  ac- 
ceptable sacrifices.  A  body  of  prostituttes  are  maintained  in 
the  temple,  for  the  use  of  the  worshippers ;  and  various  other 
systematic  indecencies,  which  will  not  admit  of  description, 
form  a  part  of  the  service.  A  number  of  sacred  bulls  are 
kept  in  the  place,  which  are  generally  fed  with  vegetables 


238 


FAQANt. 


from  the  hands  of  the  pilj^riiiiH,  but,  from  the  scarcity  of  the 
vegetation,  are  commonly  fiecn  walking  about,  and  eating  the 
fresh  ordure  of  the  worshipping  crowds.  In  the  temple,  also, 
Is  preserveii  a  bone  of  Krishna,  which  is  considered  as  a 
most  venerable  and  precious  relic,  and  which  few  persons  are 
allowed  to  see. 

The  following  is  an  account  of  the  burning  of  a  Qentoo 
woman,  on  the  funeral  pile  of  her  deceased  husband ;  — "  We 
found,"  says  M.  Stavorinus,  "  the  body  of  the  deceased  lying 
upon  a  couch,  covered  with  a  piece  of  white  cotton,  and 
strewed  with  betel  leaves.  The  woman,  who  was  to  be  the 
victim,  sat  upon  the  couch,  with  her  face  turned  to  that  of 
the  deceased.  She  was  richly  adorned,  and  held  a  little 
green  branch  in  her  right  hand,  with  which  she  drove  away 
the  flies  from  the  body.  She  seemed  like  one  buried  in  the 
most  profound  meditation,  yet  betrayed  no  signs  of  fear.  Many 
of  her  relations  attended  upon  her,  who,  at  stated  intervals, 
struck  up  various  kinds  of  iiuiio. 

"The  pile  was  made  by  driving  green  bamboo  stakes  into 
the  earth,  between  which  was  first  laid  fire-wood,  very  dry 
and  combustible ;  upon  this  was  put  a  quantity  of  dry  straw, 
or  reeds,  besmeared  with  grease :  this  was  done  alternately, 
till  the  pile  was  five  feet  in  height ;  and  the  whole  was  then 
strewed  with  rosin,  finely  powdered.  A  white  cotton  sheet, 
which  had  been  washed  in  the  Ganges,  was  then  spread  over 
the  pile,  and  the  whole  was  ready  for  the  reception  of  the 
victim. 

"The  widow  was  now  admonished,  by  a  priest,  that  it  was 
time  to  begin  the  rites.  She  was  then  surrounded  by  women, 
who  offered  her  betel,  and  besought  her  to  supplicate  favors 
for  them  when  she  joined  her  husband  in  the  presence  of 
Ram  ir  their  highest  god,  and,  above  all,  that  she  would 
sal  iheir  deceased  friends  whom  she  might  meet  in  the 
celestial  mansiuas. 

"  In  the  mean  time,  the  body  of  the  husband  \va«  taken 
and  washed  in  the  river.  The  woman  Wa.-i  idso  led  to  the 
Ganges  for  ablution,  where  she  divested  herself  of  all  her 


PAQAItS. 


»  the  scarcity  of  the 
ibout,  and  entin^  the 
In  the  (emple,  also, 
1  18  considered  as  a 
'hich  few  persona  are 

>urning  of  a  Oentoo 
ed  husband:— "We 
if  the  deceased  lying 
)f  white  cotton,  and 
,  who  wafl  to  be  the 
;e  turned  to  that  of 
d,  and  held  a  little 
lich  she  drove  away 
ie  one  buried  in  the 

0  signs  of  fear.  Many 
),  at  stated  intervals, 

1  bamboo  stakes  into 
1  fire-wood,  very  dry 
[uantity  of  dry  straw, 
vas  done  alternately, 

the  whole  was  then 
L  white  cotton  sheet, 
was  then  spread  over 
the  reception  of  the 

y  a  priest,  that  it  was 
urroiinded  by  women, 
to  supplicate  favors* 
1  in  the  presence  of 
!  all,  that  she  v/oa\d 
e  might  meet  in  the 

;  husband  was  taken 

w  js  also  led  to  the 

ed  herself  of  .ill  her 


ornaments.  Her  bend  was  covered  with  i  piece  of  silk,  and 
a  cloth  WM  tied  round  her  body,  in  which  the  priests  put 
some  parrlied  rice, 

"  She  then  took  a  farewell  of  her  fricruU,  and  was  conduct- 
ed by  two  of  her  female  reliitiona  to  the  pile.  When  she 
came  to  it,  she  scattered  Jlowers  and  iiarched  rice  upon  the 
spectators,  and  put  some  into  the  mouth  of  the  corpse.  Two 
pri(Hts  next  led  her  three  time«i  round  it,  while  she  threw  rice 
among  the  bystanders,  who  gathered  it  up  with  great  eager- 
ness. The  last  time  she  went  round,  she  placed  a  little  earth- 
en burnmg  lamp  to  each  of  the  four  corners  of  the  pile, 
then  laid  herself  down  on  the  right  side,  next  to  the  body, 
which  she  enibraced  with  both  her  arms ;  a  piece  of  white 
cotton  was  spread  over  them  both ;  they  were  bound  together 
with  two  easy  bandages,  and  a  quantity  of  fire-wood,  straw, 
and  rosin,  was  laid  upon  them.  In  the  last  place,  her  near- 
est relations,  to  whom,  on  the  banks  of  the  river,  she  had 
given  her  nose-jewels,  came  with  a  bumin^jr  torch,  and  set 
the  straw  on  fire,  and  in  a  moment  the  whole  was  in  a  flame. 
The  noise  of  the  drums,  and  the  shouts  of  the  spectators, 
were  such  that  the  shrieks  of  the  unfortunate  woman,  if  she 
uttered  any,  could  not  have  been  heard." 

Instiincea  are  related  of  women  eighty  years  of  age,  or  up- 
wards, perishing  in  this  manner.  One  case  is  mentioned, 
by  Mr.  Ward,  o{  a  Bramiu  who  had  married  upwards  of  a 
hisudred  wivrs,  thirty-seven  of  whom  \m  re  burnt  with  him. 
The  pile  was  kept  burning  for  three  days,  and  when  one  ov 
more  of  them  arrived,  they  threw  themselves  into  the  bla- 
zing Jire. 

The  Pag;;  i  worship  an  immense  variety  of  idols,  both  ani- 
mate and  inanimate,  and  very  frequently  make  to  themselves 
gods  of  objects  that  are  contemptible  -ven  among  brutes.  In 
Hindoo,  the  monkrif  ih  a  celebrated  god. .  A  few  years  since, 
the  rajah  of  Nudeey  expendeil  $50,000  in  celebrating  the 
marriage  of  a  pair  of  those  ini.schievous  creatures,  with  all 
the  parade  and  solemnit,    it  a  Hindoo  wedding. 

A   Bramin  of  superior   understanding  gave   Mr.   Ward 


minmmimm 


HMMI 


240 


ii¥iiiiBffai^1iiiiiii8wwHii*ii<iiiM  miniMni    h 


PAGANS. 


i.— . 


the  following  confession  of  faith,  as  the  present  belief  of  the 
philosophical  Hindoos,  concerning  the  nature  of  God,  viz.  :  — 
"God  is  invisible,  ir dependent,  ever-living,  glorious,  uncor- 
rupt,  all-wise,  the  ever-blessed,  the  almighty;  his  perfec- 
tions are  indescribable  and  past  finding  out;  he  rules  over 
all,  supports  all,  destroys  all,  and  rffmaius  after  the  destruc- 
tion of  all;  there  is  none  like  him;  he  is  silence;  -he  is  free 
from  passion,  from  birth,  &,c.,  and  from  increase  and 
decrease,  from  fatigue,  the  need  of  refreshment,  &-c.  He 
possesses  the  power  of  infinite  difninution  and  lightness,  and 
is  the  soul  of  all. 

"  He  created,  and  then  entered  into,  all  things,  in  which 
he  exists  in  two  ways,  untouched  by  matter,  and  receiving 
the  fruits  of  practice.  He  now  assumes  visible  forms  for  the 
sake  of  engaging  the  minds  of  mankind.  The  different  gods 
are  pans  of  God,  though  his  essence  remains  undiminished, 
as  rays  of  light  leave  the  sun  his  undiminished  splendor.  He 
created  the  gods  to  perform  those  things  in  the  government 
of  the  world,  of  which  man  was  incapable.  Some  gods  are 
parts  of  other  gods,  and  there  are  deities  of  still  inferior  pow- 
ers. If  it  be  asked  why  God  himself  does  not  govern  the 
world,  the  answer  is,  that  it  might  subject  him  to  exposure, 
end  he  chooses  to  be  concealed :  he  therefore  governs  by  the 
gods,  who  are  emanations  from  the  one  God,  possessing  a 
portion  of  his  power :  he  who  worships  the  gods  as  the.one 
God,  substantially  worships  G.od.  The  gods  are  helpful  to 
men  in  all  human  afiairs,  but  they  are  not  friendly  to  those 
who  seek  final  absorption,  being  jealous  lest,  instead  of  attain- 
ing absorption,  they  should  become  gods,  and  rival  them. 

"Religious  ceremonies  procure  a  fund  of  merit  to  the 
performer,  which  raises  him  in  every  future  birth,  and  at 
length  advances  him  to  heaven,  where  he  enjoys  happiness 
for  a  limitLd  period,  or  carries  him  towards  final  absorption. 
A  person  may  sink  to  earth  again  by  crimes  committed  in 
heaven.  The  joys  of  heaven  arise  only  from  the  gratification 
of  the  senses.  A  person  raised  to  heaven  is  considered  as 
a  god. 


yjp'^ 


.^9f^issFmn-v7isn::m''^JMM}W^9SS 


PAGANS. 


241 


?8ent  belief  of  the 
e  of  God,  viz. :  — 

;,  glorious,  uncor- 
rlity;  his  perfec- 
it ;  he  rules  over 
after  the  destruc- 
iilence;  -he  is  free 
m  increase  and 
(hment,  tStc.  He 
and  lightness,  and 

I  things,  in  which 
ter,  and  receiving 
sible  forms  for  the 
rhe  different  gods 
tins  undiminished, 
led  splendor.  He 
n  the  government 
!.  Some  gods  are 
'  still  inferior  pow- 
es  not  govern  the 
t  him  to  exposure, 
)re  governs  by  the 
God,  possessing  a 
lie  gods  as  the. one 
jds  are  helpful  to 
>t  friendly  to  those 
,  instead  of  attain- 
ind  rival  lliem. 
d  of  merit  to  the 
ture  birth,  and  at 
!  enjoys  happiness 
Is  final  absorption, 
mes  committed  in 
m  the  gratification 
n  is  considered  as 


*'  When  the  following  lines  of  Pope  were  read  to  a  learned 
Bramin,  he  started  from  his  seat,  begged  a  copy  of  them, 

and  declared  the  author  must  have  been  a  Hindoo :  — 

• 

*  AU  are  but  parts  of  one  stupendous  whole. 

Whose  body  Nature  is,  and  God  the  soul ; 

Warms  in  the  sun,  refreshes  in  the  breeze, 
Glows  in  the  stars,  and  blossoms  in  the  trees, 
Lives  through  all  life,  extends  through  all  extent, 
Spreads  undivided,  operates  unspent.' 

"  Such  are  the  best  views  of  the  best  of  men  among  the 
Hindoos.  Such  a  mixture  of  truth  and  error,  of  sense  and 
folly,  do  they  believe  and  teach." 

According  to  the  best  accounts  that  can  be  obtained  from 
missionaries  and  others,  the  number  of  Pagans,  in  different 
countries,  exceeds  half  the  population  of  the  globe. 

Considerable  attempts  have  been  made,  of  late  years,  for 
the  enlighttinin  r  of  the  heathen ;  and  there  is  every  reason  to 
believe  good  has  been  done.  From  the  aspect  of  Scripture 
prophecy,  we  are  led  to  expect  that  the  kingdoms  of  the 
heathen  at  large  shall  be  brought  to  the  light  of  the  gospel. 
(Matt.  24 :  14.  Isa.  60.  Ps.  22 :  28, 29 ;  2 : 7, 8.)  It  has  been 
much  disputed  whether  it  be  possible  that  the  heathen  should 
be  saved  without  the  knowledge  of  the  gospel ;  some  have 
absolutely  denied  it,  upon  the  authority  of  those  texts  which 
universally  require  faith  in  Christ ;  but  to  this  it  is  answered, 
that  those  texts  regard  only  such  to  whom  the  gospel  comes, 
and  are  capaWe  of  understanding  the  contents  of  it.  "  The 
truth,"  says  Dr.  Doddridge,  "seems  to  be  this  —  that 
none  of  the  heathen  will  be  condemned  for  not  believing  the 
gospel,  but  ♦hey  are  liable  to  condemnation  for  the  breach  of 
God's  natural  law:  nevertheless,  if  there  be  any  of  them  in 
whom  there  is  a  prevailing  love  to  the  Divine  Being,  there 
seems  reason  to  believe  thnt,  for  the  sake  of  Christ,  though  to 
them  unknown,  they  may  be  accepted  by  God ;  and  so  much 
the  rather,  as  the  ancient  Jews,  and  even  the  apostles,  during 
the  time  of  our  Savior's  abode  on  earth,  seem  to  have  had 
21 


S4a 


PAGANS. 


but  little  notion  of  those  doctrines,  which  those  who  deny 
the  solvability  of  the  heathen  are  most  apt  to  imagine." 
(Rom.  2 :  10— 22.  Acts  10 :  ;i4,  35.  Matt.  8  :  11, 12.)  Grove, 
Watts,  Saurin,  and  the  immortal  Newton,  favor  the  same 
opinion ;  the  latter  of  whom  thus  observes :  "  If  we  suppose  a 
heathen  brought  to  a  sense  of  his  misery ;  to  a  conviction 
that  he  cannot  be  happy  without  the  favor  of  the  great  Lord 
of  the  world ;  to  a  feeling  of  guilt,  and  desire  of  mercy ;  and 
that,  though  he  has  no  explicit  knowledge  of  a  Savior,  he 
directs  the  cry  of  his  lieart  to  the  unknown  Supreme,  to  have 
mercy  upon  him,  —  who  will  prove  that  such  views  and  desires 
can  arise  in  the  heart  of  a  sinner,  without  the  energy  of  that 
Spirit  which  Jesus  is  exalted  to  bestow?  Who  will  take 
upon  him  to  hny  that  his  blood. has  not  sufficient  efficacy  to 
redeem  to  God  a  sinner  who  is  thus  disposed,  though  he  have 
never  heard  of  his  name  7  Or  who  has  a  warrant  to  affirm 
that  the  supposition  I  have  made  is  in  the  nature  of  th'^jfs 
impossible  to  be  realized  1 "  '  t 

"That  there  exist  beings,  one  or  many,  power(<  i  .  s 
the  human  race,  is  a  proposition,"  says  Lord  Kaimes,  "  uni- 
versally admitted  as  true  in  all  ages  and  among  all  nations.  I 
boldly  call  it  universal,  notwithstanding  what  is  reported  of 
some  gross  savages ;  for  reports  that  contradict  what  is  ac- 
knowledged to  be  general  among  men,  require  able  vouchers. 
Among  many  savage  tribes  there  are  no  w<  rds  but  for  objects 
of  external  sense :  is  it  surprising  that  such  people  are  incapa^ 
ble  of  expressing  their  religious  perceptions,  or  any  perception 
of  internal  sense  1  The  conviction  that  men  have  of  superior 
powers,  in  every  country  where  there  are  words  to  express 
it,  is  so  well  vouched,  that,  in  fair  rea.soning,  it  ought  to  be 
taken  for  granted  among  the  few  tribes  wher-  language  is 
deficient."  The  same  ingenious  author  shows,  with  great 
strength  of  reasoning,  that  the  operations  of  nature  and  the 
government  of  this  world,  which  to  us  loudly  proclaim  the 
existence  of  a  Deity,  are  not  sufficient  to  account  for  the 
universal  belief  of  superior  beings  among  savage  tribes.  He 
is,  therefore,  of  opinion  that  this  universality  of  conviction 


h  those  who  deny 

apt  to  imagine." 
8:11,12.)  Grove, 
1,  favor   the  same 

"  If  we  suppose  a 
r ;  to  a  conviction 

of  the  great  Lord 
sire  of  mercy  ;  and 
[e  of  a  Savior,  he 

Supreme,  to  have 
h  views  and  desires 
the  energy  of  that 
Who  will  take 
fficient  efficacy  to 
ed,  though  he  have 
1  warrant  to  affirm 
e  nature  of  th-^-rs 

ly,  powerf -i  .  e 
ord  Kaimes,  "  uni- 
long  all  nations.  I 
hat  is  reported  of 
radict  what  is  ac- 
uire  able  vouchers. 
>rds  but  for  objects 
I  people  are  incapar 
i,  or  any  perception 
en  have  of  superior 
words  to  express 
ng,  it  ought  to  be 
wher-  language  is 
shows,  with  great 
of  nature  and  the 
)udly  proclaim  the 
:o  account  for  the 
savage  tribes.  He 
>ality  of  conviction 


i^MLtiitiiytMftwmJtfa 


SAT.iNIANS ABELIAN«> SCPBALAPSARIANS.       243 

can  spring  only  from  the  iifiage  of  Deity  stamped  upon  the 
mind  of  every  human  being,  the  ignorant  equally  with  the 
learned.     This,  he  thinks,  may  be  termed  the  sense  of  Deity. 


SATANIANS. 

A  BRANCH  of  the  Messalians,  who  appeared  about  the  year 
393.  It  is  said,  among  other  things,  that  they  believed  the 
devil  to  be  extremely  powerful,  and  that  it  was  much  wiser 
to  respect  and  adore  than  to  curse  him. 


ABELIANS,  OR  ABELONIANS. 

A  8ECT  which  arose  in  the  diocese  of  Hippo,  in  Africa,  in 
the  fifth  century.  They  regulated  marrit^e  after  the  example 
of  Abel,  who,  they  pretended,  was  married,  but  lived  in  a 
state  of  continence :  they  therefore  allowed  each  man  to 
marry  one  woman,  but  enjoined  them  to  live  in  the  same 
state.  To  keep  up  the  scot,  when  a  man  and  woman 
entered  into  this  society,  they  adopted  a  boy  and  a  girl,  who 
were  to  inherit  their  goods,  and  to  marry  upon  the  same 
terms  of  not  having  children,  but  of  adopting  two  of  different 
sexes.     ■ 


SUPRALAPSARIANSt 

Persons  who  hold  that  God,  without  any  regard  to  the  good 
or  evil  works  of  men,  has  resolved,  by  an  eternal  decree, 
supra  lapsum,  antecedently  to  any  knowledge  of  the  fall  of 


HMf 


DANCERS EPICUREANS. 


Adam,  and  independently  of  it,  to  save  some  and  reject  others ; 
or,  in  other  words,  that  God  intended  to  glorify  his  justice  in 
the  condemnation  of  some,  as  well  as  his  mercy  in  the  salva- 
tion of  others,  and,  for  that  purpose,  decreed  that  Adam 
should  necessarily  fall. 


DANCERS. 


A  SECT  which  sprung  up,  about  1373,  in  Flanders,  and 
places  about.  It  was  their  custom  all  of  a  sudden  to  fall  a- 
dancing,  and,  holding  each  other's  hands,  to  continue  thereat, 
till,  being  suffocated  with  the  extraordinary  violence,  they  fell 
down  breathless  together.  During  these  intervals  of  vehe- 
ment agitation,  they  pretended  to  be  favored  with  wonderful 
virions.  Like  the  Whippers,  they  roved  from  place  to  place, 
begging  thoir  victuals,  holding  their  secret  assemblies,  and 
treating  the  priesthood  and  worship  of  the  church  with 
the  utmost  contempt. 


EPICUREANS. 


The  disciples  of  Epicurus,  who  flourished  about  A.  M. 
3700.  This  sect  maintained  that  the  world  was  formed  not 
by  God,  nor  with  any  design,  but  by  the  fortuitous  concourse 
of  atoms.  They  denied  that  God  governs  the  world,  or  in  the 
least  condescends  to  interfere  with  creatures  below;  they 
denied  the  immortality  of  the  soul,  and  the  existence  of  an- 
gels ;  they  maintained  that  happiness  consisted  in  pleasure ; 
but  some  of  them  placed  this  pleasure  in  the  tranquillity  and 
joy  of  the  mind,  arising  from  the  practice  of  moral  viri  le,  and 
which  is  thought  by  some  to  have  been  the  true  principle  of 


B  and  reject  others ; 
lorify  hia  justice  in 
mercy  in  the  salva- 
lecreed  that  Adam 


SKEPTICS WICKLIFFITES. 


245 


Epicurus  ;  others  understood  him  in  the  gross  sense,  and 
placed  oil  their  happiness  in  corporeal  pleasure.  When  Paul 
was  at  Athens,  he  had  conferences  with  the  Epicurean  phi- 
losophers. (Acts  17  :  18.)  The  word  Epicurean  is  used,  at 
present,  for  an  indolent,  eiTeminate,  and  voluptuous  person, 
who  only  consults  his  private  and  particular  pleasure. 


,  in  Flanders,  and 

a  sudden  to  fall  a- 

Lo  continue  thereat, 

y  violence,  they  fell 

intervals  of  vehe- 
ed  with  wonderful 
roni  place  to  place, 
ret  assemblies,  and 

the  church  with 


SKEPTICS. 

The  word  Skeptic  properly  signifies  considerative  and  in- 
quisitive- or  one  who  is  always  weighing  reasons  on  one  side 
or  the  other,  witho-Jt  ever  deciding  between  them.  The  word 
is  applied  to  an  ancient  sect  of  philosophers  founded  by  Pyrrho, 
who  denied  the  real  existence  of  all  qualities  in  bodies,  ex- 
cept those  which  are  essential  to  primary  atoms,  and  referred 
every  thing  else  to  the  perceptions  of  the  mind  produced  by 
ex'ernal  objects ;  in  other  words,  to  appearance  and  opinion. 
In  modern  times,  the  word  has  been  applied  to  Deists,  or  those 
who  doubt  of  the  truth  and  authenticity  of  the  sacred  Scrip- 
tures, 


ished  about  A.  M. 
Id  was  formed  not 
brtuitous  concourse 
the  world,  or  in  the 
itures  below;  they 
\ie  existence  of  an- 
sisted  in  pleasure; 
the  tranquillity  and 
of  moial  virt  le,  and 
e  true  principle  of 


WICKLIFFITES. 

The  followers  of  the  famous  John  Wickliffe,  called  "  the 
first  reformer."  who  was  born  in  Yorkshire,  in  the  year  1324. 
He  attacked  the  jurisdiction  of  the  pope  and  the  bishops. 
He  was  for  this  twice  summoned  to  a  council  at  Lambeth,  to 
give  an  account  of  his  doctrines,  but,  being  countenanced 
by  the  duke  of  Lancaster,  was  both  times  dismissed  without 
condemnation.  Wickliffe,  therefore,  continued  to  spread  his 
new  principles,  as  usual,  adding  to  them  doctrines  still  more 
alarming ;  by  which  he  drew  after  him  a  great  number  of 
21  • 


ft. 


W' 


I 


U6 


DIGGERS ZUINGLI ANE. 


disciples.  Upon  this,  William  Courtney,  archbishop  of  Can- 
terbury, called  another  council  in  1^382,  which  condemned 
24  propositions  of  Wickiifle  and  his  disciples,  and  obtained  a 
declaration  of  Richard  II.  against  all  wlio  should  preach 
them  ;  but  while  these  proceedings  were  agitating,  Wickiiffe 
died  at  Lutterworth,  leaving  many  works  behind  him  for  the 
establishment  of  his  doctrines.  He  was  buried  h»  his  own 
church,  at  Lutterworth,  in  Leicestershire,  where  bis  bones 
were  suffered  to  rest  in  peace  till  the  year  1428,  when,  by 
an  order  from  the  pope,  they  were  taken  up  and  burnt. 
Wickiiffe  was  doubtless  a  very  extraordinary  man,  consid- 
ering the  times  in  which  he  lived.  He  discovered  the  ab- 
surdities and  impositions  of  the  church  of  Rome,  and  had 
the  honesty  and  resolution  to  promulgate  his  opinions,  which 
a  little  more  support  would  probably  have  enabled  him  to 
establish :  they  were  evidently  the  foundation  of  the  subse- 
quent reformation. 


DIGGiiRS. 

A  DENOMINATION  which  sprung  up  in  Germany,  in  the  fif- 
teenth century  ;  so  called  because  they  dug  their  assemblies 
under  ground,  in  caves  and  forests.  They  derided  the  church, 
its  ministers,  and  sacraments. 


ZUINGLIANS. 

A  BRANCH  of  the  Reformers,  so  called  from  Zuinglius,  a 
noted  divine  of  Switzerland.  His  chief  difference  from  Lu- 
ther was  concerning  the  eucharist.  He  maintained  that  the 
bread  and  wine  were  only  significations  of  the  body  and  blood 
of  Jesus  Christ,  v/hereas  Luther  believed  in  consubstantiatim. 


SEEKERS WILHKLMINIANS N0N-BESISTANT3.    247 


archbishop  of  Can- 
which  condemned 
leg,  and  obtained  a 
ho  should  preach 
igitating,  Wickliffe 
behind  him  for  the 
buried  in  his  own 
!,  where  his  bones 
!ar  1428,  when,  by 
ken  up  aivd  burnt, 
inary  man,  consid- 
discovered  the  ab- 
of  Rome,  and  had 
his  opinions,  which 
•ve  enabled  him  to 
ation  of  the  subse- 


jfermany,  in  the  fif- 
jg  their  assemblies 
derided  the  church, 


SEEKERS. 

A  DENOMINATION  which  arosc  in  the  year  1G45.  They  de- 
rived their  name  from  their  maintaining  that  the  true  church 
ministry,  Scripture,  and  ordinances,  were  lost,  for  which  they 
were  seeking.  They  taught  that  the  Scriptures  were  uncer- 
tain ;  that  present  miracles  were  nee  'ary  to  faith ;  that  our 
ministry  is  without  authority ;  and  thai  our  worship  and  or- 
dinances are  unnecessary  or  vain. 


WILHELMINIANS. 

A  DENOMINATION  in  the  13th  century,  so  called  from  Wil- 
helmina,  a  Bohemian  woman,  who  resided  in  the  territory  of 
Milan.  She  persuaded  a  large  number  that  the  Holy  Ghost 
was  become  incarnate  in  her  person,  for  the  salvation  of  a 
great  part  of  mankind.  According  to  her  doctrines,  none 
were  saved  by  the  blood  of  Jesus  but  true  and  pious  Christians, 
while  the  Jews,  Saracens,  and  unworthy  Christians,  were  to 
obtain  salvation  through  the  Holy  Spirit  which  dwelt  in  her, 
and  that,  in  consequence  thereof,  all  which  happened  in  Christ 
during  his  appearance  upon  earth  in  the  human  nature,  was 
to  be  exactly  renewed  in  her  person,  or  rather  in  that  of  the 
Holy  Ghost,  which  was  united  to  her. 


I  from  Zuinglius,  a 
lifference  from  Lu- 
maintained  that  the 
f  the  body  and  blood 
in  consubstantiation. 


NON-RESISTANTS.* 

This  is  a  name  assumed  by  those  who  believe  in  the  invio- 
lability uf  human  life,  and  whose  motto  is,  Resist  not  Evil, 
— th&t  is,  by  the  use  of  carnal  weapons  or  brute  force.     They 


948 


NON-BE9ISTANT8, 


cannot  properly  be  called  a  religious  sect,  in  the  common 
acceptation  of  that  term,  and  they  repudiate  the  title ;  for  they 
differ  very  widely  among  themselves  in  their  religious  specu- 
lations, and  have  no  forms,  ordinances,  creed,  church,  or 
community.  Some  of  them  belong  to  almost  every  religious 
persuasion,  while  others  refuse  to  be  connected  with  any 
denomination,  and  to  be  called  by  any  sectarian  name.  Like 
the  friends  of  negro  emancipation,  or  of  total  abstinence  from 
all  intoxicating  substances,  their  eyes  are  fastened  upon  a 
common  object,  and  their  hearts  united  together  by  a  common 
principle ;  and  whatever  calls  lor  the  violation  of  that  princi- 
ple, or  for  the  sacrifice  of  that  object,  they  feel  in  duty  bound 
to  reject. 

In  the  autumn  of  1838,  an  association  was  formed  in  Bos- 
ton, called  the  "  New  England  Non-Resistance  SociETy," 
the  principles  of  which  are  comprehensively  imbodied  in  the 
second  article  of  its  constitution,  as  follows :  — 

"  The  members  of  this  society  agree  in  opinion  that  no  man, 
or  body  of  men,  however  constituted,  or  by  whatever  name 
called,  have  the  right  to  take  the  life  of  man  as  a  penalty  for 
transgression ;  that  no  one,  who  professes  to  have  the  Spirit 
of  Christ,  can  consistently  sue  a  man  at  law  for  redress  of 
injuries,  or  thrust  any  evil-doer  into  prison,  or  fill  any  office 
in  which  he  would  come  under  obligation  to  execute  penal 
enactments,  or  take  any  part  in  the  military  service,  or 
acknowledge  allegiance  to  any  human  government,  or  justi- 
fy any  man  in  fighting  in  defence  of  property,  liberty,  life,  or 
.religion ;  that  he  cannot  engage  in  or  countenance  any  plot 
or  effort  to  revolutionize,  or  change,  by  physical  violence, 
any  government,  however  corrupt  or  oppressive ;  that  he  will 
obey  '  the  powers  that  be,'  except  in  those  cases  in  which 
they  bid  him  violate  his  conscience  —  and  then,  rather  than 
to  resist,  he  will  meekly  submit  to  the  penalty  of  disobedi- 
ence ;  and  that,  while  he  will  cheerfully  endure  all  things  for 
Christ's  sake,  without  cherishing  even  the  desire  to  inflict 
injury  upon  his  persecutors,  yet  he  will  be  bold  and  uncom- 
promising for  God,  in  bearing  his  testimony  against  sin,  in 


NON-nESI9TANT9. 


249 


t,  in  the  common 
>  the  title ;  for  they 
jr  religious  spccu- 
creed,  clmrch,  or 
ost  every  religious 
innected  with  any 
arian  name.  Like 
tal  abstinence  from 
e  fastened  upon  a 
ether  by  a  common 
tion  of  that  princi- 
feel  in  duty  bound 

as  formed  in  Bos- 
stance  Society," 
ily  imbodied  in  the 
«:  — 

>inion  that  no  man, 
by  whatever  name 
m  as  a  penalty  for 
to  have  the  Spirit 
law  for  redress  of 
>n,  or  fill  any  office 
I  to  execute  penal 
lilitary  service,  or 
ivernment,  or  justi- 
rty,  liberty,  life,  or 
untepance  any  plot 

physical  violence, 
sssive ;  that  he  will 
)se  cases  in  which 
'.  then,  rather  than 
eualty  of  disobedi- 
idure  all  things  for 
le  desire  to  inflict 

bold  and  uncom- 
ony  against  sin,  in 


high  places  and  in  low  plafces,  until  righteousness  and  peace 
shall  reign  in  all  the  earth,  and  there  shall  be  none  to  molest 
or  make  afraid." 

On  the  same  occasion,  a  Declaration  ok  Sentiments 
was  adopted,  in  which  the  views  of  Non-Resistants  are  set 
forth  in  the  following  positive  and  argumentative  form  :  — 

"  We  cannot  acknowledge  allegiance  to  any  human  gov- 
ernment ;  neither  can  we  oppose  any  such  government  by  a 
re-sort  to  physical  force.  We  recognize  but  one  Kinu  and 
Lawgiver,  one  Judoe  and  Ruler  of  mankind.  We  are 
bound  by  the  laws  of  a  kingdom  which  is  not  of  this  world  ; 
the  subjects  of  which  are  forbidden  to  fight ;  in  which  Mercy 
and  Truth  are  met  together,  and  Righteousness  and  Peace 
have  kissed  each  other ;  which  has  no  state  lines,  no  national 
partitions,  no  geographical  boundaries ;  in  which  there  is  no 
distinction  of  rank,  or  division  of  caste,  or  inequality  of  sex ; 
the  oflicers  of  which  are  Peace,  its  exactors  Riohteousness, 
its  walls  Salvation,  and  its  gates  Praise  ;  and  which  ia 
destined  to  break  in  pieces  and  consume  all  other  kingdoms. 

"  Our  country  is  the  world,  our  countrymen  are  all  mankind. 
We  love  the  land  of  our  nativity  only  as  we  love  all  other 
lands.  The  interests,  rights,  liberties  of  American  citizens, 
are  no  more  dear  to  us  than  are  those  of  the  whole  human  race. 
Hence  we  can  allow  no  appeal  to  patriotism,  to  revenge  any 
national  insult  or  injury.  The  Prince  of  Peace,  under 
whose  stainless  banner  we  rally,  came  not  to  destroy,  but  to 
save,  even  the  worst  of  enemies.  He  has  left  us  an  example, 
that  we  should  follow  his  steps.  Gou  commendeth  his  love 
toward  us,  in  that,  while  we  were  yet  sinners,  Christ 
died  for  us. 

"  We  conceive  that,  if  a  nation  has  no  right  to  defend  it- 
self against  foreign  enemies,  or  to  punish  its  invaders,  no  in- 
dividual possesses  that  right  in  his  own.  case.  The  unit 
cannot  be  of  greater  importance  than  the  aggregate.  If  one 
man  may  take  life,  to  obtain  or  defend  his  rights,  the  same 
license  must  necessarily  be  granted  to  communities,  states, 
and  nations.    If  he  may  use  a  dagger  or  a  pistol,  they  may 


250 


NON-BESIJTANTS. 


employ  cannon,  bomb-dhelli,  land  and  naval  force**  The 
means  of  Helf-prcservbtion  must  be  in  proportion  to  the  mag- 
nitude (if  interestH  iit  stJike,  iind  the  number  of  lives  exposed 
to  destruction.  But  if  a  rapacious  and  bloodthirsty  soldiery, 
thronging  thuso  shores  from  abroad,  with  intent  to  commit 
rapine  and  destroy  life,  may  not  be  resisted  by  the  people  or 
magistracy,  then  ought  no  resistance  to  be  offered  to  domes- 
tic troublers  of  the  public  peace,  or  of  private  security.  No 
obligation-  can  rest  upon  Americans  to  regard  foreigners  as 
more  sacre.l  in  their  persons  than  themselves,  or  to  give  them 
a  monopoly  of  wrong-doing  with  impunity. 

"  The  dogma,  that  all  the  governments  of  the  world  are 
approvingly  ordained  of  God,  and  that  the  powers  that  de, 
in  the  Unite- .  States,  in  Russia,  in  Turkey,  are  in  accordance 
with  his  will,  is  not  less  absurd  than  impious.  It  makes  the 
impartial  Author  of  human  freedom  and  equality  unequal 
and  tyrannical.  It  cannot  be  affirmed  that  the  powers 
THAT  BE,  in  any  nation,  are  actuated  by  the  spirit,  or  guided 
by  the  example,  of  Christ,  in  the  treatment  of  enemies ; 
therefore  they  cannot  be  agreeable  to  the  will  of  God  ;  and, 
therefore,  their  overthrow,  by  a  spiritual  regeneration  of  their 
subjects,  is  inevitable. 

♦'  We  register  our  testimony,  not  only  against  all  wars, 
whether  offensive  or  defensive,  but  all  preparations  for  war  ; 
against  every  naval  ship,  every  arsenal,  every  fortification ; 
against  the  militia  system  and  a  standing  army  ;  against  all 
military  chiefiains  and  soldiers ;  against  all  monuments 
commemorative  of  victory  over  a  foreign  foe,  all  trophies 
won  in  battle,  all  celebrations  in  honor  of  military  or  naval 
exploits ;  against  all  appropriations  for  the  defence  of  a  na- 
tion by  force  and  arms,  on  the  part  of  any  legislative  body  ; 
against  every  edict  of  government  requiring  of  its  subjects 
military  service.  Hence  we  deem  it  unlawful  to  bear  arms, 
or  to  hold  a  military  ofiice. 

"  As  every  human  government  is  upheld  by  physical  strength, 
and  its  laws  are  enforced  virtually  at  the  point  of  the  bayonet, 
we  cannot  hold  any  office  which  imposes  upon  its  incumbent 


naval  forced  The 
portion  to  the  mog- 
ber  of  lives  exposed 
loodthirsty  soldiery, 
h  intent  to  commit 
ed  by  the  people  or 
)e  offered  to  domes- 
•ivate  security.  No 
regard  foreigners  as 
Ives,  or  to  give  them 

ts  of  the  world  are 

IK  POWERS  THAT  BE, 

!y,  are  in  accordance 
ious.  It  makes  the 
id  equality   unequal 

that    THE     POWERS 

the  spirit,  or  guided 
itment  of  enemies ; 
!  will  of  God  ;  and, 
regeneration  of  their 

y  against  all  wars, 
eparations  for  war ; 
every  fortification  ; 
g  army  ;  against  ail 
ist  all  monuments 
jn  foe,  all  trophies 
of  military  or  naval 
he  defence  of  a  na- 
oy  legislative  body ; 
ring  of  its  subjects 
awful  to  bear  arms, 

by  physical  strength, 
point  of  the  bayonet, 
upon  its  incumbent 


NON-RESUTANTS. 


251 


I W^il4-^'l4l^MWtt«  > '  ^^jMaHWM.  kfHt 


the  obligation  to  compel  men  to  do  right,  on  pam  of  imprison- 
ment or  death.  We  therefore  \oluntarily  exclude  ourselves 
from  every  legislative  und  judicial  btwly,  and  repudiate  all 
human  politics,  worldly  honors,  and  stations  of  authority.  If 
IOC  cannot  occupy  a  seat  in  the  legislature,  or  on  the  bench, 
neither  can  we  elect  othrn  to  act  as  our  substitutes  in  any 
such  capacity. 

"  It  follows  that  we  cannot  sue  any  man  at  law,  to  compel 
him  by  force  to  restore  any  thing  which  he  may  have  wrong- 
fully taken  from  us  or  others ;  but,  if  he  has  seized  our  coat, 
we  shall  surrender  up  our  cloak  rather  than  subject  him  to 
punishment. 

"  We  believe  that  the  penal  code  of  the  old  covenant.  An 
EYE  FOR  AN  F.YE,  AND  A  TOOTH  FOR  A  TOOTH,  has  bceu  abro- 
gated by  JESUS  CHRIST  ;  and  that,  tmdcr  the  new  cove- 
nant, the  forgiveness,  instead  of  the  punishment,  of  enemies 
has  been  enjoined  upon  all  his  disciples,  in  all  cases  whaUo- 
ever.  To  extort  money  from  enemies,  or  set  them  upon  a 
pillory,  or  cast  them  into  prison,  or  hang  them  upon  a  gal- 
lows, is  obviously  not  to  forgive,  but  to  take  retribution. 
Vengeance  is  mine  —  I  will  repay,  saith  the  Lord. 

"  The  history  of  mankind  is  crowded  with  evidences  proving 
that  physical  coercion  is  not  adapted  to  moral  regeneration  ; 
that  the  sinful  dispositions  of  man  can  be  subdued  only  by 
love ;  that  evil  can  be  exterminated  from  the  earth  only  by 
goodness;  that  it  is  not  safe  to  rely  upon  an  arm  of  flesh,  upon 
man,  whose  breath  is  in  his  nostrils,  to  preserve  us  from  harm ; 
that  there  is  great  security  in  being  gentle,  harmless,  long- 
suffering,  and  abundant  in  mercy ;  that  it  is  only  the  meek 
who  shall  inherit  the  earth,  for  the  violent,  who  resort  to  the 
sword,  are  destined  to  perish  with  the  sword.  Hence,  as  a 
measure  of  sound  policy,  —  of  safety  to  property,  life,  and 
liberty,  —  of  publi(  quietude  and  private  enjoyment,  —  as 
well  as  on  the  ground  of  allegiance  to  HIM  who  is  King  of 
kings  and  Lord  op  Lo.ios, — we  cordially  adopt  the  non- 
resistance  principle ;  being  confident  that  it  provides  for  all 
possible  consequence*,  will  insure  all  things  needful  to  us,  is 


K 


tfON-RCSISTANTS. 

armod  with  omnipotent  power,  and  must  vtltimately  triumph 
over  every  awniling  force. 

"  Wc  advocate  no  Jacohinicni  diM-trinen.  The  spirit  of 
Jacobininm  is  tlie  spirit  of  retaliation,  violence,  and  murder. 
It  neither  fears  God  ncr  regards  inuii.  We  would  be  filled 
with  the  Spirit  of  Chrht.  If  wc  nhide  by  our  principles,  it 
is  impossible  for  ux  to  be  ilisordcrly,  or  plot  treason,  or  par- 
ticipate in  any  evil  work  :  we  shall  submit  to  cvety  ordinance 
of  man,  for  thk  Loro'm  sake  ;  obi-y  all  the  requirement* 
of  government,  except  such  as  we  ileem  contrary  to  the  com- 
mands of  the  gospel ;  and  in  no  case  resist  the  operation  of 
law,  except  by  meekly  submitting  to  the  penalty  of  disobedi- 
ence. 

"  But  while  we  shall  adhere  to  the  doctrine  of  non-resist- 
ance luid  passive  submission  to  enemies,  we  purpose,  in  a 
moral  and  spiritual  HUise,  to  spenk  nnd  act  boldly  in  the 
cause  of  God;  to  assml  ini(;uity  in  high  places  and  in  low 
places  ;  to  upply  our  principles  to  all  existing  civil,  political, 
lagal,  and  ecclesiastical  institutions ;  and  to  hasten  the  time 
when  the  kingdoms  of  this  world  will  have  become  the  king- 
doms of  our  Lord  and  of  his  Chribt,  and  he  shall  reign  for- 
ever. 

"  It  appears  to  us  a  self-evident  truth,  that  whatever  the 
gospel  is  designed  to  destioy  at  any  }>eriod  of  the  world,  be- 
ing contrary  to  it,  ought  now  to  be  abandoned.  If,  then,  the 
time  is  predicted,  when  swords  shall  be  beaten  into  plough- 
shares,  and  Gpears  into  pruning-hooks,  and  men  shall  not 
learn  the  art  of  war  any  more,  it  follows  that  all  who  manu- 
facture, sell.  Of  w-fld  those  deadly  weapons^  do  thus  array 
theruseives  against  the  peacaful  dominion  of  the  Son  of  God 
Oil  earth." 

Having  thus  frankly  stated  their  principles  and  purposes, 
they  proceed  to  specify  the  measures  they  propose  to  adopt, 
in  carrying  their  object  into  effect,  as  follows  :  — 

"  We  expect  to  prevail  through  the  foolishness  op 
preaching,  striving  to  commend  ourselves  unto  every  man's 


m. 


:  ultimately  triumph 

nrm.  The  spirit  of 
olcncc!,  and  murder. 
We  would  be  filled 
by  our  principles,  it 
|)!()t  treason,  or  par- 
it  to  cvevy  ordinance 
itll  tlio  reqairementu 
contrary  to  the  coni- 
st  the  operation  of 
penalty  of  disobedi- 

Ktrine  of  norwresist- 
8,  we  purpose,  in  a 
<1  act  boldly  in  the 
^t  places  and  in  low 
sting  civil,  political, 
d  to  hasten  the  time 
ve  become  the  king- 
d  he  shall  reign  for- 

h,  that  whatever  the 
lod  of  the  world,  be- 
ioned.  If,  then,  the 
beaten  into  plongh- 
aiid  men  shall  not 
that  all  who  manu- 
ponsi  do  thus  array 
I  of  the  Son  op  God 

ciples  and  purposes, 
jy  propose  to  adopt, 
lows :  — 

IT     FOOLISHNESS     OF 

res  unto  every  man's 


NO!»-REai8TANT8. 


«ff5 


consrieuce,  in  the  sight  of  aon.  From  the  press,  we  shall 
promulgate  our  scutiinonts  a#  widely  as  practicable.  We 
sliidl  endeavor  to  wcure  the  < ooperalion  of  all  persons,  of 
whatever  name  or  sect.  The  triumphant  progress  of  the  cause 
of  Tkmpehanck  aud  of  Aromtion  in  oi  r  land,  through  the 
instiumeiil  ility  of  Unjevoleni  and  voluntary  Pwtor.iatioti s  en- 
courages  us  to  combine  our  own  means  and  efforts  for  the 
promotion  ui'u  siill  frreater  cause.  Hence  we  shall  en\|,'oy 
lecturers,  circulate  tracts  did  pnlilications,  form  societies, 
ond  petition  our  st.ae  and  national  govcrnmen's,  in  relati  to 
the  subject  of  Univkrsai,  Peacv,.  It  will  be  our  Icndin  >  • 
j:!Ct  to  devise  ways  and  means  for  effecting  a  radical  chwi^-.H 
'  t*ic  views,  feelings  and  practices  ol  society,  respecting  the 

jiilniSH  of  war  and  the  treatment  of  enemies. 

•'Ine'  ring  up<m  the  great  work  before  u.i,  we  are  not 
v  ioindf'  liat,  in  its  pnwecuticm,  we  may  be  called  to  test 
nii>;  since'  y,  even  as  in  a  hery  ordeal.  It  may  subject  us  to 
i  ', ->utrage,  suffering,  yea,  oven  death  itselt'.  We  antici- 
pate no  small  araoiiiit  of  misconcepticm,  misrep-esentation, 
calumny.  Tumults  may  arise  against  us.  The  ungodly  and 
violent,  the  p.oud  and  Pharisaical,  the  ambitious  and  tyranni- 
cal,  principal iticH  and  powers,  and  spiritual  wickedness  in  high 
places,  may  combine  to  crush  us.  So  they  treated  ihe  Mes- 
siah, whose  xample  we  are  humbly  striving  to  imitate.  If 
w(  suffer  with  him,  we  know  that  we  shall  reign  with  him. 
We  shall  not  be  afraid  of  their  terror,  neither  be  tr..ubled. 
Our  confidence  is  in  the  Loan  Almighty,  not  in  man. 

"  Having  withdrawn  from  human  protection,  what  can 
sustain  us  but  that  faith  which  overcomes  the  world  ?  We 
shall  not  think  it  strange  nincernii  i  the  fiorv  trial  which  is 
to  try  us,  as  though  some  strange  thing  h  happened  unto 
us,  but  rejoice,  inasmuch  ns  we  are  part;i!  crs  of  Christ's 
sufferings.  Wherefore  we  commit  the  kee|)ing  of  our  souls 
to  Qor>,  in  well-doing,  as  unto  a  faithful  Creator.     For  every 

ONE  THAT  FOR8AKES  HOUSES,  OR    BRETHREN.  OR    BISTERS,  OR 

FATHER,     OP     MOTHER,    OR     WIFF,    OR     CHILDREi\ ,    OR    LANDS, 
OO 


354 


NON-RESISTANTS. 


FOR  Christ's  sake,  shall  recetve  a  hundred  fold,  and 

SHALL  INHERIT  EVERLASTING  ilFE." 

For  entertaining  these  sentiments,  they  say  that  they  "  have 
been  stigmatized  as  no  human  government  men,"  and  ranked 
among  disorganizers  and  anarchists.     But  they  believe  that 
the  gospel  requires  men  to  suppress  every  angry  emotion,  to 
forgive  every  injury,  to  revenge  none ;  and  they  ask,  "  Shall 
we  forgive  as  individuals,  and  retaliate  as  communities  ?  Shall 
we  turn  the  other  cheek  as  individuals,  and  plunge  a  dagger 
into  the  heart  of  our  enemy  as  nations  ?     We  might  as  well 
be  sober  as  individuals?  and  drunk  as  nations.     We  might  as 
well  be  merciful  as  individuals,  and  rob  as  patriots."     They 
believe  that  the  forgiveness  of  enemies,  whether  foreign  or 
domestic,   is  the  essence,  the  chief  virtue,  the  soul  of  the 
gospel ;  that  we  should  preach  our  Sayor's  peace,  even  if  it 
brings  us  to  our  Savior's  cross ;  that  Christians  should  not 
punish,  either  to  amend  those  who  trespass  against  them,  or 
to  comfort  themselves ;  for  they  do  not  amend  others  by  fines 
and  imprisonments,  r.or  do  they  need  any  better  comfort  than 
•that  of  their  Savior,  who,  on  the  cross,  not  only  prayed,  but 
apologized  for  his  murderers ;  that,  if  the  gospel  is  right  in 
prescribing  pardon,  the  law  is  wrong  in  inflicting  punishment; 
that,  if  a  Christian  reigns,  he  reigns  by  love,  not  by  force  ; 
that  he  cannot  smile  with  frowns,  forgive  with  punishment, 
love  with  hatred,  bless  wit',  the  sword,  do  good  with  evil,  be 
humble  with  pride,  love  God  and  serve  Mammon;  that  moral 
power  would  govern  men  altogether  cheaper  and  better  than 
physical ;   that  the   destruction   of  every  kingdom  that  has 
heretofore  existed,  proves  that  men  will  not,  cannot  be  gov- 
erned by  physical  force ;  that  the  refusal  of  our  Savior  to 
govern,  when  he  had  the  power  of  miracles,  was  his  greatest 
miracle  ;  and  that  his  obedience,  forgiveness,  sufferings,  i.nd 
'  death,  established  the  constitution  of  a  government,  in  which 
peace  on  earth  and  good-will  to  men  will  be  maintained  by 
the  God  of  peace,  the  Prince  of  peace,  and  the  Spirit  of  peace. 
They  believe  that,  when  Jesus  referred  his  hearers  to  the  law 


9mi^!lKffi^'S1^9|p^ 


lUNDRED    FOLD,  AND 

r  say  that  they  "  have 
nt  men,"  and  ranked 
Jut  they  believe  that 
y  angry  emotion,  to 
nd  they  ask,  "  Shall 
communities?  Shall 
ind  plunge  a  dagger 
We  might  as  well 
tions.     We  might  as 

as  patriots."  They 
,  whether  foreign  or 
tue,  the  soul  of  the 
or's  peace,  even  if  it 
Christians  should  not 
ass  against  them,  or 
imend  others  by  fines 
y  better  comfort  than 
not  only  prayed,  bat 
he  gospel  is  right  in 
nflicting  punishment ; 
r  love,  not  by  force ; 
ve  with  punishment, 
lo  good  with  evil,  be 
Mammon ;  that  moral 
aper  and  better  than 
ry  kingdom  that  has 

not,  cannot  be  gov- 
isal  of  our  Savior  to 
lies,  was  his  greatest 
eness,  sufferings,  i.nd 
rovernment,  in  which 
ill  be  maintained  by 
nd  the  Spirit  of  peace, 
his  hearers  to  the  law 


wJMiiirtpw'iiui<iptt4ffltMaa»MiM' 


SOUTHCOTTERS. 


255 


of  retaliation,  which  law  constituted  the  great  fundamental 
principle  in  the  Jewish  civil  government,  and  when,  in  express 
terms,  he  repealed  that  law,  he  laid  the  axe  at  tJie  root  of  that 
government,  and  virtually  repealed  or  abrogated  the  whole  of 
it;  for  of  what  force  can  any  civil  government  be,  which 
cannot  enforce  its  laws  by  inflicting  evil  upon  its  violators  1 
When  Jesus  took  from  the  Jewish  civil  ruler  the  right  to  in- 
flict punishment,  he  declared  the  only  civil  government,  which 
God  had  ever  instituted,  a»i  1  recognized  as  of  any  rightful 
authority,  to  be  null  and  voiu  forever.  They  think  it  will  be 
admitted,  by  all  who  receive  the  plain  declarations  of  Scrip- 
ture as  truth,  that  no  man,  as  an  individual,  has  the  right  to 
render  evil  for  evil,  or  to  enforce  even  his  lawful  claims,  by 
his  fist,  the  club,  or  the  sword.  But  if  a  man  has  no  such 
right  as  an  individual,  has  none  as  a  member  of  a  family, 
or  as  the  inhabitant  of  a  town,  county,  state,  or  nation ;  hence 
he  cannot  delegate  any  such  right  to  others,  called  legislators, 
magistrates,  judges,  sheriffs,  &c.  If  no  man  has  the  right  to 
retaliate  with  the  fist,  or  club,  or  sword,  it  is  equally  and 
immutably  true  that  he  iias  no  right  to  render  evil  for  evil, 
by  using  laws,  or  magistrates,  or  judges,  or  sherifis,  as  the 
clubs,  or  swords,  or  the  instruments  of  such  retaliation. 
When  men  "resist  evil,"  either  by  the  use  of  the  club,  or  of 
human  law,  the  principle  upon  which  they  act  is  the  same  in 
both  cases ;  the  only  difference  is  in  the  instruments  employed. 


SOUTHCOTTERS. 

Dr.  Evans  gives  the  following  account  of  the  religious 
views  and  opinions  of  Joanna  Southcotf,  who  made  con-* 
siderable  noise  in  England,  towards  the  close  of  the  last 
century ; — 

"  The  mission  of  this  prophetess  commenced  in  the  year 
1792,  and  the  number  of  people  who  have  joined  with  her 


i.-.«4        ^-**^»(%.^»**-» 


256 


SOLTHUOTTERS. 


from  that  period  to  the  present  time,  as  believing  her  to  be 
divinely  inspired,  was  considerable.  It  was  asserted  that  she 
was  the  instrument,  under  the  direction  of  Christ,  to  announce 
tho  establishment  of  his  kingdom  on  earth,  as  a  fulfilment  of  all 
the  promises  in  the  Scriptures,  and  of  that  prayer  which  he 
himself  gave  to  his  followers ;  and  more  particularly  of  the 
promise  made  to  the  woman  in  the  fall,  through  which  the 
human  race  is  to  be  redeemed  from  all  the  effects  of  it  in 
the  end.  We  are  taught  by  the  communication  of  the  Spirit 
of  truth  to  her,  that  the  seven  days  of  the  creation  were 
types  of  the  two  periods  in  which  the  reign  of  Satan  and 
of  Christ  are  to  be  proved  and  contrasted.  Satan  was 
conditionally  to  have  his  reign  tried  for  six  thousand  years, 
shadowed  by  the  six  days  in  which  the  Lord  worked,  as 
his  Spirit  has  striven  with  man  while  under  the  powers  of 
darkness ;  but  Satan's  reign  is  to  be  shortened,  for  the  sake 
of  the  elect,  aa  declared  in  the  gospel ;  and  Satan  is  to  have 
a  further  trial  at  the  expiration  of  the  thousand  ye.nrs,  for  a 
time  equal  to  the  number  of  the  days  shortened.  At  the 
close  of  the  seven  thousand  years,  the  judgment  is  to  take 
place,  and  the  wliole  human  race  will  collectively  bring 
forward  the  testimony  of  the  evil  they  suffered  under  the 
reign  of  Satan,  and  of  the  good  they  enjoyed  under  the 
spiritual  reign  of  Christ.  These  two  testimonies  will  be 
evidence,  before  the  whole  creation  of  God,  that  the  pride 
of  Satan  was  the  cause  of  his  rebellion  in  heaven,  and  that 
he  was  the  root  of  evil  upon  earth ;  and,  consequently,  when 
those  two  great  proofs  have  been  brought  forward,  that  part 
of  the  human  race  that  has  fallen  u}ider  his  power,  to  be 
tormented  by  being  in  the  society  of  Satan  and  his  angels, 
will  revolt  from  him  in  that  great  day,  will  mourn  that  they 
have  been  deluded,  will  repent,  and  the  Savior  of  all  will 
.hold  out  his  hand  to  them  in  mercy,  and  will  then  prepare  a 
new  earth  for  them  to  work  righteousness,  and  prepare  them 
ultimately  to  join  his  saints,  who  have  fought  the  good  fight 
in  this  world,  while  under  the  reign  of  Satan. 
"  The  mission  of  Joanna  is  to  be  acccrniplished  by  a  perfect 


SODTHCOTTEEP. 


257 


believing  her  to  be 
was  asserted  that  she 
f  Christ,  to  announce 
1,  as  a  iulfilment  of  all 
lat  prayer  which  he 
e  particularly  of  the 
,  through  which  the 

I  the  effects  of  it  in 
nication  of  the  Spirit 
)f  the  creation  were 

reign  of  Satan  and 
trasted.  Satan  was 
r  six  thousand  years, 
le  Lord  worked,  as 
mder  the  powers  of 
irtened,  for  the  sake 
md  Satan  is  to  have 
liousand  ye.nra,  for  a 

shortened.  At  the 
judgment  is  to  take 

II  collectively  bring 
r  suffered  un<ler  the 

enjoyed  under  the 

testimonies  will  be 

God,  that  the  pride 

in  heaven,  and  that 

,  consequently,  when 

It  forward,  that  part 

ler  his  power,  to  be 

itan  and  his  angels, 

^ill  mourn  that  they 

le  Savior  of  all  will 

will  then  prepare  a 

•s,  and  prepare  them 

)ught  the  good  fight 

satan. 

inpiished  by  a  perfect 


obedience  to  the  Spirit  thift  directs  her,  and  so  to  be  made  to 
claim  the  promise  of '  bruising  the  head  of  the  serpent ; '  and 
which  promise  was  made  to  the  woman  on  her  casting  the 
blame  upon  Satan,  whom  she  unwittingly  obeyed,  and  thus 
msn  became  dead  to  the  knowledge  of  t'ne  good ;  and  so  he 
blamed  his  Creator  for  giving  him  the  woman,  who  was 
pronounced  his  helpmate  for  good.  To  fulfil  the  attribute 
of  justice,  Christ  took  upon  himself  tha<;  blame,  and  assumed 
his  humanity,  to  suffer  on  the  cross  for  it,  that  he  might  justly 
bring  the  cross  upon  Satan,  and  rid  him  from  the  earth,  and 
then  complete  the  creation  of  man,  so  as  to  be  after  -his  own 
image.  It  is  declared  that  '  the  seed  of  the  woman '  are 
those  who  in  faith  shall  join  with  her  in  claiming  the  promise 
made  in  the  fall ;  and  they  are  to  subscribe  with  their  hands 
unto  the  Lord  that  they  do  thus  join  with  her,  praying  for 
the  destruction  of  the  powers  of  darkness,  and  for  the  es- 
tablishment of  the  kingdom  "bf  Christ.  Those  who  thus 
come  forward  in  this  spiritual  war,  are  to  have  the  seal  of 
the  Lord's  protection ;  and  if  they  remain  faithful  soldiers, 
death  and  hell  shall  not  havf  power  over  them ;  and  these  are 
to  make  up  the  sealed  numhf.r  uf  one  hundred  and  forty-four 
thousand,  to  stand  with  the  Lamb  on  Mount  Sion.  The  fall 
of  Satan's  kingdom  will  be  a  second  deluge  over  the  earth ; 
so  that,  from  his  having  brought  the  human  race  under  his 
power,  a  great  part  of  them  will  fall  with  him ;  for  the  Lord 
will  pluck  out  of  his  kingdom  all  that  offend  and  do  wickedly. 
The  voice  which  announces  the  coming  of  the  Messiah  is 
accompanied  with  judgr.ients,  and  the  nations  must  be  shaken 
and  brought  low  before  they  will  lay  these  things  to  heart. 
When  all  these  things  are  accomplished,  then  the  desire  of 
nations  will  come  in  glory,  so  that '  every  eye  shall  see  him,' 
and  he  will  give  his  kingdom  to  his  saints. 

"  It  is  represented  that  in  the  Bible  is  recorded  every 
event  by  which  the  Deity  will  work  the  ultimate  happiness 
of  the  human  race,  but  that  the  great  plan  is,  for  the  most 
part,  represented  by  types  and  shadows,  and  otherwise  so 
wrapped  up  in  mysteries,  as  to  be  inscrutable  to  human  wis- 
22* 


i*® 


S^#SS8Ji 


258 


SOUTHCOTTBKS. 


dom.  As  the  Lord  pronounced  that  man  should  become  dead 
to  knowledge  if  he  ate  the  forbidden  fruit,  so  the  Lord  must 
prove  his  words  true.  He  therefore  selected  a  peculiar  peo- 
ple asi  depositaries  of  the  records  of  that  knowledge ;  and  he 
appeared  among  them,  and  they  proved  tiiemselves  dead  to 
every  knowledge  of  him,  by  crucifying  him.  He  will,  in 
like  manner,  put  the  wild  olive  to  the  same  tost;  and  the 
result  will  be,  that  he  will  be  now  crucified  in  the  spirit. 

"  The  mission  of  Joanna  began  in  1792,  at  which  time 
she  had  prophecies  given  her,  showing  how  the  whole  was 
to  be  accomplished.  Among  other  things,  the  Lord  said  he 
should  visit  the  surrounding  nations  with  various  calamities 
for  fitleen  years,  as  a  warning  to  this  land  ;  and  that  then  he 
should  bring  about  events  here  which  should  more  clearly 
manifest  the  truth  of  her  mission,  by  judgment  and  other- 
wise; so  that  this  should  be  the  happy  niition  to  be  the  first 
redeemed  from  its  troubles,  and  be  the  instrument  for  awaken- 
ing the  rest  of  the  world  to  a  sense  of  what  is  coming  upon 
all,  and  for  destroying  the  Biast,  and  those  who  worship  his 
image. 

"  Joanna  Southcott  died  of  a  protracted  illness.  It  was 
given  out  that  she  W!is  to  he  the  mother  of  a  Second  Shiloh. 
Presents  were  accordingly  made  her  for  the  Babe,  especially 
a  superb  cradle,  with  a  Hebrew  inscription  in  poetry.  But 
she  expired,  and  no  child  appeared  on  the  occasion.  A  stone 
placed  over  her  remains  in  the  New  Burial-ground,  Mary-le- 
bone,  has  this  mystic  inscription  :  — 


IN    MEMORY    OK 

JOANNA   SOUTHCOTT, 

Who  departed  this  life  December  27tli,  1814, 
Aged  (iO  years. 

While,  througlj  all  tliy  wondrous  dayis. 
Heaven  and  esrth  enraptured  gaze,  — 
While  vain  sages  think  they  know 
Secrets  thou  alone  canst  show, — 
Time  alone  will  tell  what  hour 
Thou'lt  appear  in  greater  power." 


FAMILY    OF    LOVE HOTCHINSONIANS. 


259 


should  become  dead 
t,  so  the  Lord  must 
;ted  a  peculiar  peo- 
kuowledge ;  and  he 
tfiemselves  dead  to 
;  him.  He  will,  in 
same  test ;  and  the 
ed  in  the  spirit. 
792,  at  which  time 
how  the  whole  was 
ITS,  the  Lord  said  he 
h  various  calamities 
d  ;  and  that  then  he 
should  more  clearly 
ludirment  and  other- 
lation  to  be  the  first 
strunient  for  awaken- 
hat  is  coming  upon 
ose  who  worship  his 

:ted  illness.  It  was 
of  a  Second  Shiloh. 
the  Babe,  especially 
tion  in  poetry.  But 
le  occasion.  A  stone 
rial-ground,  Mary-le- 


TT, 

r  27tl»,  1814, 

lus  days, 

^aze,— 

.now 

> 
r 
er."' 


FAMILY  OF  LOVE. 

A  SECT  that  arose  in  Holland,  in  the  sixteenth  century, 
ibunded  by  Henry  Nicholas,  a  Westphalian.  He  maintained 
that  he  had  a  counnission  from  Heaven  to  teach  men  that  the 
essence  of  religion  consisted  in  the  feelings  of  divine  love  ; 
that  all  other  theological  tenets,  whether  they  relate!  to 
objects  of  faith  or  modes  of  worship,  were  of  no  sort  of  mo- 
ment, and,  consequently,  that  it  was  a  matter  of  the  most 
perfect  indifference  what  opinions  Christians  entertained 
concerning  the  divine  nature,  provided  their  hearts  burned 
with  the  pure  and  sacred  iiame  of  piety  and  love. 


HUTCHI?*SONIANS. 

HuTCHiNSONiANs,  the  followers  of  John  Hutchinson,  born 
in  Yorkshire,  1674,  and  who,  in  the  early  part  of  his  life, 
served  the  duke  of  Somerset  in  the  capacity  of  steward. 
The  Hebrew  Scriptures,  he  says,  comprise  a  perfect  system 
of  natural  philosopliy,  theology,  and  religion.  In  opposition 
to  Dr.  Woodward's  "Natural  History  of  the  Earth,"  Mr, 
Hutchinson,  in  1724,  published  the  first  part  of  his  curious 
book,  called  "  Moses'  Principia."  Its  second  part  was  pre- 
sented to  the  public  in  1727,  which  contains,  as  he  appre- 
hends, the  principles  of  the  Scripture  philosophy,  which  are 
a  plenum  and  the  air.  So  high  an  opinion  did  he  entertain 
of  the  Hebrew  language,  that  he  thought  the  Almighty  must 
have  employed  it  to  comumnicate  every  species  of  knowledge, 
and  that,  accordingly,  every  species  of  knowledge  is  to  be 
found  in  the  Old  Testament.  Of  his  mode  of  philosophizing, 
the  following  specimen  is  brought  forward  to  the  reader's  at- 
tention:—  "The  air,  he  supposes,  exists  in  three  conditions, 
—  fire,  light,  and  spirit; — the  two  latter  are  the  finer  and 


msW&mi:. 


I 


jw««^-.*--if**«'J>*'^    '*'w^y*W(<*j'M!l(*<?^j^<^j*^*^^^ 


960 


MORMONITKS,    OR   THE 


grosser  pens  .)f  the  air  in  motion;  from  the  earth  to  the  sun, 
the  air  h  nwr  ;  :  iiuei,  -i'l  ii  becomes  pure  light  near  the 
confine*  of  t'l'  sun,  and  fire  iu  il'^.  orb  of  the  sun,  or  solar 
focus.  From  the  earth  tow  .ri»  the  circumference  of  this 
tystem,  n.  \vliich  he  ii!  -iudes  i  fixed  stars,  the  air  becomes 
grosser  and  grosser,  till  it  br* oacs  stagnant,  in  which  con- 
dition it  is  at  the  utmost  verge  of  this  system,  from  whence, 
in  his  iipinion,  tlie  expression  of  outer  darkness,  and  blackness 
of  darkness,  used  in  the  New  Testament,  seems  to  be  taken." 
The  followers  of  Mr.  Hutchinson  are  numerous,  and 
amon;r  others  the  Rev.  Mr  Uoraaine,  Lord  Duncan  Forbes, 
of  Culloden,  and  liie  late  amiable  Dr.  Home,  bidhop  of 
N-orvvich. 


MORMONITES, 

OK 

THE  OHURCH  OF  THE   LATTER-DAY  SAINTS. 

In  a  little  work  entitled  Religious  Creeds  and  Statistics, 
published  in  1836,  we  gave  some  account  of  the  origin  and 
faith  of  thf>  Mormon ites,  or  Latter-Dai/  Saints,  as  they  prefer 
being  called.  Since  that  time,  we  have  received  an  addition- 
al stock  of  the  publications  of  this  people,  and  are  now  enabled 
to  tell  their  story  in  their  own  words. 

In  a  letter  dated  Nauvoo,  Illinois,  March  1,  1842,  Prophet 
Joseph  Smith  says  :  — 

"  On  the  evening  of  the  21st  of  September,  A.  D.  1823, 
while  I  wa?.  praying  unto  God,  and  endeavoring  to  exercise 
faith  in  the  precious  promises  of  Scripture,  on  a  sudden  a  light 
like  that  of  day,  only  of  a  far  purer  and  more  glorious  appear- 
ance and  brightness,  burst  into  the  room ;  indeed,  the  first  sight 
was  as  though  the  house  was  fillrd  with  consuming  fire;  the 
appearance  produced  a  shock  that  affected  the  whole  body. 


,»«ftv.i  *.«if..:)*fri«A  \  *  -* 


'  f**e-q-vTiw»«.*  . 


'"'' Vi  ^itf-ifl"' ' 


he  earth  to  the  sun, 
pure  light  near  the 
if  the  sun,  or  solar 
cumference  of"  this 
irs,  the  air  becomes 
lant,  in  which  con- 
stem,  from  whence, 
kness,  and  blackness 
seems  to  be  taken." 
ire  numerous,  and 
rd  Duncan  Forbes, 
Home,  bidhop  of 


L-DAY   SAINTS. 

eeds  and  Statistics, 
t  of  the  origin  and 
hints,  as  they  prefer 
eceived  an  addition- 
and  are  now  enabled 


ch  1,  1S42,  Prophet 


tember,  A.  D.  1823, 
ieavoring  to  exercise 
*,  on  a  sudden  a  light 
lore  glorious  appear- 
indeed,  the  first  sight 
consuming  fire;  the 
ted  the  whole  body. 


CHURCH    OP    THE    LATTER-DAY    SAINTS. 


261 


In  a  moment,  a  personage  i3tood  before  me  surrounded  with  a 
glory  yet  greater  tiirin  that  witii  wiiich  I  was  already  sur- 
rounded. This  messenger  proclaimed  himself  to  be  an  angel 
of  God,  sent  to  bring  the  joyful  tidings,  that  the  covenant 
which  God  made  with  ancient  Israel  was  at  hand  to  be  fulfilled ; 
that  the  preparatory  work  for  the  secimd  c<miing  of  the  Messiah 
was  speedily  to  commence ;  that  the  time  was  at  hand  for  the 
gospel,  in  all  its  fulness,  to  be  preached,  in  power,  unto  all  na- 
tions, that  a  ;)e(H|le  might  be  prepared  for  the  millennial  reign. 

"  I  was  informed  that  1  was  chosen  to  be  an  instrument  in 
the  hands  of  God  to  bring  about  some  of  his  purposes  in  this 
glorious  dispensation. 

"  I  was  rtiso  informed  concerning  the  aboriginal  inhabitants 
of  thii  country,  and  shown  who  they  were,  and  from  whence 
they  came ;  a  brief  sketch  of  their  origin,  progress,  civiliza- 
tion, laws,  governments,  of  their  righteousness  and  iniquity, 
and  the  blessings  of  God  being  finally  withdrawn  from  them 
as  a  people,  was  made  known  unto  me.  I  was  also  told  where 
there  were  deposited  some  plates,  on  which  was  engraven  an 
abridgment  of  the  records  of  the  ancient  prophets  that  had 
existe°d  on  this  continent.  The  angel  appeared  to  me  three 
times  the  same  night,  and  unfolded  the  same  things.  After 
having  received  many  visits  from  the  angels  of  God,  unfolding 
the  majesty  and  glory  of  the  events  that  should  transpire  in 
the  last  days,  on  the  morning  of  the  22d  of  September,  A.  D. 
1827,  the  angel  of  the  Lord  delivered  the  records  into  my 

hands. 

"  These  records  were  engraven  on  plates  which  had  the 
appearance  of  gold ;  each  plate  was  six  inches  wide  and  eight 
inches  long,  and  not  quite  so  thick  as  common  tin.  They 
were  filled  with  engravings,  in  Egyptian  characters,  and  bound 
together  in  a  volume,  as  the  leaves  of  a  book,  with  three  rings 
running  through  the  whole.  The  volume  was  something  near 
six  inches  in  thickness,  a  part  of  which  was  sealed.  The 
characters  on  the  unsealed  part  were  small,  and  beautifully 
engraved.  The  whole  book  exhibited  many  marks  of  anti- 
quity in  its  construction,  and  much  skill  in  the  art  of  engra- 


■IT' 

If 


262 


MORMOMTES,    Oil    THE 


ving.  Witli  the  records  was  found  a  curious  instrument,  which 
the  ancients  called  '  Urini  and  Thummini,'  which  consisted  of 
two  transparent  stones  set  in  the  rim  of  a  bow  fastened  to  a 
breastplate. 

"  Through  the  medium  of  the  Urim  and  Thummim  I 
translated  the  record,  by  the  gift  and  power  of  God. 

"  In  this  important  and  interesting  book  the  history  of 
ancient  America  is  unfolded,  from  its  first  settlement  by  a 
colony  tiiat  came  from  the  tower  of  Babel,  at  the  confusion 
of  languages,  to  the  beginning  of  the  fifth  century  of  the  Chris- 
tian era.  We  are  informed  by  these  records  that  America, 
in  ancient  times,  has  been  inhabited  by  two  distinct  races  of 
people.  The  first  were  called  Jaredites,  and  came  directly 
from  the  tower  of  Babel.  The  second  race  came  directly 
from  the  city  of  Jerusalem,  about  six  hundred  years  before 
Christ.  They  were  principally  Israelites,  of  the  descendants 
of  Joseph.  The  Jaredites  were  destroyed  about  the  time  that 
the  Israelites  came  from  Jerusalem,  who  succeeded  them  in 
the  inheritance  of  the  country.  The  principal  nation  of  the 
second  race  fell  in  battle  towards  the  close  of  the  fourth  cen- 
tury. The  remnant  are  the  Indians  that  now  inhabit  this 
country.  This  book  also  tells  us  that  our  Savior  made  his 
appearance  upon  this  continent  after  his  resurrection,  that  he 
planted  the  gospel  here  in  all  its  fulness,  and  richness,  and 
power,  and  blessing ;  that  th  oy  had  apostles,  prophets,  pas- 
tors, teachers,  and  evangelists ;  the  same  order,  the  same 
priesthood,  the  same  ordinances,  gifts,  powers,  and  blessing, 
as  were  enjoyed  on  the  eastern  continent ;  that  the  people 
were  cut  oF  in  consequence  of  their  transgressions ;  that  the 
last  of  their  prophets  who  existed  among  them  was  command- 
ed to  write  an  abridgment  of  their  prophecies,  history,  &c,, 
and  to  hide  it  up  in  the  earth,  and  thiit  it  should  come  forth, 
and  be  united  with  the  Bible,  for  the  accomplishment  of  the 
purposes  of  God  in  the  last  days.  For  a  more  particular 
account,  I  would  refer  to  the  Book  of  Mormon,  which  can  be 
purchased  at  Nauvoo,  or  from  any  of  our  travelling  elders. 

"  As  soon  as  the  news  of  this  discovery  was  made  known, 


CHURCH    or    THE    LATTER-DAY    SAINTS. 


26Q 


ms  instrument,  which 
I,'  which  consisted  of 
'  a  bow  fastened  to  a 

n  and  Thummim  I 
power  of  God. 
book  the  history  of 
first  settlement  by  a 
iel,  at  the  confusion 
century  of  the  Chris- 
scorda  that  America, 
two  distinct  races  of 
s,  and  came  directly 

race  came  directly 
undred  years  before 
3,  of  the  descendants 
i  about  the  time  that 

succeeded  them  in 
incipal  nation  of  the 
se  of  the  fourth  cen- 
lat  now  inhabit  this 
)ur  Savior  made  his 
resurrection,  that  he 
s,  and  richness,  and 
sties,  prophets,  pas- 
;ne  order,  the  same 
owers,  and  blessing, 
!nt;  that  the  people 
isgressions ;  that  the 
them  was  command- 
hecies,  history,  &c., 
t  should  come  forth, 
omplishment  of  the 
r  a  more  particular 
)rmon,  which  can  be 
r  travelling  elders, 
•y  was  made  known, 


false  reports,  misrepresentntion,  ami  slander,  flew,  as  on  the 
wiii}{s  of  the  wind,  in  every  direction ;  the  housi!  was  fre- 
quently beset  by  mobs  and  evil-dcsij^uing  persons ;  several 
times  I  was  shot  at,  and  very  narrowly  escaped,  and  every 
device  was  made  use  of  to  get  tlie  plates  aw.iy  from  me  ;  but 
the  power  and  blessing  of  God  attended  me,  and  several 
began  to  believe  my  testimony. 

"  On  the  tith  of  April,  1830,  the  '  Church  of  Jesus  Christ 
of  Latter-Day  Saints '  was  first  organized  in  the  town  of 
Manchester,  Ontario  county,  state  of  New  York.  Some  few 
were  called  and  ordained  by  the  spirit  of  revelation  and 
prophecy,  and  began  to  preach  as  the  Spirit  gave  them  utter- 
ance ;  and  though  weak,  yet  were  they  strengthened  by  the 
power  of  God,  and  many  were  brought  to  repentance,  were 
immersed  in  the  water,  and  were  filled  with  the  Holy  Ghost 
by  the  laying  on  of  hands.  They  saw  visions  and  prophesied ; 
devils  were  cast  out,  and  the  sick  healed  by  the  laying  on  of 
hands.  From  that  time,  the  work  rolled  forth  with  astonish- 
ing rapidity,  and  churches  were  soon  formed  in  the  states  of 
New  York,  Pennsylvania,  Ohio,  Indiana,  Illinois,  and  Mis- 
souri. In  the  last-named  state,  a  considerable  settlertient  was 
formed  in  Jackson  county ;  numbers  joined  the  church,  and 
we  were  increasing  rapidly  ;  we  made  large  purchases  of  land, 
our  farms  teemed  with  plenty,  and  peace  and  happiness  were 
enjoyed  in  our  domestic  circle  and  throughout  oui-  neighbor- 
hood ;  but  we  could  not  associate  with  our  neighbors,  who 
were  many  of  them  of  the  basest  of  men." 

After  giving  an  account  of  their  removal  from  Jackson  to 
Clay,  and  from  Clay  to  Caldwell  and  Davies  counties,  Mis- 
souri, with  a  relation  of  their  persecutions  and  consequent 
distresses,  the  prophet  proceeds  :  — 

* 

"  We  arrived  in  the  state  of  Illinois  in  1839,  where  we 
found  a  hospitable  people  and  a  friendly  home  ;  a  people  who 
were  willing  to  be  governed  by  the  principles  of  law  and 
humanity.     We   have   commenced  to  build  a  city,   called. 


<m 


S64 


MORMONITEH,    OR    THE 


Nauvoo,'  in  Hancock  county.  We  number  from  six  to  eight 
ihoiisanrl  liorc,  bi'sidcs  vast  numbers  in  tiie  county  around, 
nnd  in  almost  every  county  of  the  state.  We  liavc  a  city 
charter  grunted  u;*,  and  a  charter  (or  a  legion,  tiio  trmips  of 
which  now  number  fifteen  bund'  d.  We  have  also  a  charter 
for  a  university,  for  an  agricultural  and  manufactu  rig  poci- 
ety,  have  our  own  ;iw«  and  administraturH,  and  possess  all 
the  privileges  that  other  free  and  enlightened  citizens  enjoy. 
"  Persecution  has  not  stopped  tlie  progress  of  truth,  but 
ha;-  )iily  added  fuel  to  the  flame ;  it  lias  spread  with  increas- 
ing rapidity.  Proud  of  the  cause  which  they  have  espoused, 
and  conscious  of  their  innocence,  and  of  the  truth  of  their 
system,  amidst  calumny  and  reproach  have  the  elders  of  this 
church  gone  forth,  and  plai  ted  the  gospel  in  almost  every 
state  in  tiie  Union  ;  it  has  penetrated  our  cities,  it  has  spread 
over  our  villages,  and  has  caused  thousands  of  our  intelligent, 
noble,  and  patriotic  citizens  to  obey  it.s  divine  mandates,  and 
be  governed  by  its  sacred  truths.  It  ins  also  spn  d  into 
England,  Ireland,  Scotland,  and  Wales.  In  the  year  1839, 
where  a  few  of  our  missionaries  were  sent,  over  five  thou- 
sand joined.the  standard  of  truth.  There  are  numbers  now 
joining  in  everv  i  nd. 

"  Our  missionaries  are  going  forth  to  difiprrnt  nations;  and 
in  Germany,  Palestine,  New  Holland,  (he  Eu  -,  and 

other  pi;;  es,  the  stand  of  truth  has  been  c  ti-  No 
unhallowed  hand  can  f^'  >])  ihe  work  froir-  •  freFsing.  Ter- 
sf^rtution-   may  rage,        bs  may  combin  es  m^v  assem- 

ble, ( iilumny  n\      defame,  but  the  truti      i  God  v  for 

boldly,  nubly,  and  independent,  till  it  has  penei 
continent,   visited    every  clime,  swept   every    coum 
sounded   in   «very    ea     till   the  purposes  of  G<  '     'lau    be 
accomplishc'l,  and  the     "-eat  Jehov       sh&il  say,  '  1  i.    work 
is  done!' 

"  We  believe  in  Gfd,  the  eternal  Father,  and  in  his  Son 
Jesus  Chrip*,  and  in  ti     Holy  Ghost. 


•^:^..1^*'^..-. 


ler  from  six  to  c'lfitht 
flu'  county  nround, 
W'c  have  a  city 
ijfion,  tlio  trimps  of 
have  also  a  charter 
namifactii  iig  8oci- 
rn,  and  poHSCss  all 
led  citizens  enjoy, 
gross  of  truth,  but 
[)rcad  with  increac- 
hey  have  espoused, 
'  the  truth  of  their 
2  the  elders  of  this 
)el  in  alrnoiit  every 
cities,  it  has  spread 
s  of  our  intelligent, 
vine  mandntes,  and 
a  also  spri  d  into 
III  the  year  1839, 
int,  over  five  thou- 
I  are  numbers  now 

rerent  nations;  and 

te  Eu  ,  and 

>een  er  oted      No 

'r«?sing.     I'er- 

''8  m-'v  asserii- 

God  vri'       >  fori 
.!<  pene,  vf" 

very    count 

"f  G.  u. 

ui  say,  ♦  A  m:  work 


r,  and  in  his  Son 


CHURCH    or    THE    LATTER-DAT    SAINTS. 


265 


"  We  believe  that  men  will  be  punished  for  their  own  sins, 
and  nat  for  Adam's  transgression. 

"  We  believe  that,  through  the  atonement  of  Christ,  all 
mankind  uuiy  be  saved  by  obedience  to  the  laws  and  ordi- 
nances of  the  gospel. 

"  We  beHcve  that  these  ordinances   are,    1     itiitii     i  the 
Lord  Jesus  Christ ;  2.  repentance ;    i).  bapti,Hin,  by  iinni< 
sion,  for  the  remission  of  sins;  4.  laying  on  of  hands  for  the 
gill  of  the  Holy  Ghost. 

"  We  believe  that  a  man  must  be  cidled  of  God  by 
*  prophecy,  and  by  laying  on  of  hands,'  by  those  who  are  in 
authority  to  preach  the  gospel,  and  administer  in  the  ordi- 
nances thereof. 

"  We  believe  in  the  same  organization  that  existed  in  the 
y  Tiitive  church,  viz.,  apostles,  prophets,  pastors,  teachers, 
».  .mgelists,  k-c. 

"  We  believe  in  the  gift  of  tongues,  prophecy,  revelation, 
visions,  healing,  interpretation  of  tongues,  Ate. 

"  We  believe  the  Bible  to  be  the  word  of  God,  as  far  as 
it  is  translated  correctly ;  we  also  believe  the  Book  of  Mof- 
mon  to  be  the  word  of  God. 

"  We  believe  all  that  God  has  revealed,  all  that  he  does 
now  reveal,  and  we  believe  that  he  will  yet  reveal  many  great 
and  important  things  pertaining  to  the  kingdom  of  God. 

"  We  believe  in  the  literal  gathering  of  Israel,  and  in  the 
restoration  of  the  ten  tribes  ;  that  Zion  will  be  built  upon  this 
continent ;  that  Christ  will  reign  personally  upon  the  earth ; 
and  that  the  earth  will  be  renewed  and  receive  its  paradisaic 
glory. 

"  We  claim  the  privilege  of  worshipping  Almighty  God 
according  to  the  dictates  of  our  conscience,  and  allow  all 
men  the  same  privilege,  let  them  worship  how,  where,  or 
what,  they  may. 

"  We  believe  in  being  sub  t  kings,  presidents,  rulers, 
md  magistrates,  in  obeying,  he  and  sustaining  the 

m. 

"  We  belifjve  in  being  honest,  ti  ue,  chaste,  benevolent,  vir- 
23 


S66 


MOUMONITES,    OR    THE 


tuous,  and  in  doing  gowl  to  all  mm.  Indeed,  we  may  say  that 
we  follow  the  admoniiion  of  Paul,  — we  'believe  dll  things, 
we  hope  all  things  ; '  —  we  have  endured  mnny  things,  and 
hope  to  be  able  to  endure  all  things.  If  there  is  any  thing 
virtuous,  lovely,  or  of  good  report,  or  praiseworthy,  we  seek 
after  these  things." 

From  the  Gosprl  Reflector,  a.  volume  edited  by  D.  Win- 
chester, presiding  dd.r  of  tho  Church  of  Jesus  Christ  of 
Latter-Day  Sainte,  Philadelphia,  we  extract  the  following 

"HISTORV  OF  THE  ANCIENTS  OF   AMF.RICA,  AND  ALTO  OK 
THK   B(X)K  OF   MORMON. 

"Six  hundred  years  B.  C,  according  to  the  Book  of 
Mormon,  Lehi,  wlio  was  a  righteous  man,  was  forewarned  of 
the  destruction  of  Jerusalem  and  the  Babylonish  captivity, 
who  was  commanded  by  the  Lord,  took  his  family  and  fled 
into  the  wildernesH.  He  pitched  his  tent  in  the  wilderness. 
Hear  the  Red  Sea,  and  sent  back  his  sons  to  Jerusalem,  who 
persuaded  one  Ishmael  and  hia  family  to  accompany  them  to 
their  father  Lehi.  The  Lord  promised  to  lead  them  to  a 
choice  land  above  nil  lands ;  therefore  they  set  out  on  their 
journey  for  this  land  After  a  long  and  tedious  journey,  they 
came  to  the  great  waters,  or  the  ocean.  Nephi,  the  son  of 
Lehi,  who  was  also  a  prophet,  and  their  pilot,  or  leader,  in 
the  wildernes>,  was  commanded  and  instructed  to  build  a 
ship  sufficiently  large  to  transport  them  over  the  sea.  This 
work  was  accomplished  in  eight  years  from  the  time  they  left 
Jerusalem.  They  set  sail,  and  in  a  proper  time  they  landed, 
.88  we  infer  from  their  record,  .somewhere  on  the  western 
coast  of  South  America.  They  immediately  commenced 
tilling  the  earth,  and  erecting  mansions  for  dwelling-places. 

"  Lehi  had  six  sons,  Laman,  Lemuel,  Nephi,  Sam,  Jacob, 
■nd  Joseph.  Laman,  Lemuel,  and  the  sons  of  Ishmael,  re- 
eled against  God,  and  would  not  keep  his  commandments ; 
for  this  they  were  cursed.  Their  posterity,  in  process  of 
tune,  beoaiQfi  a  powerful  nation,  but  extremely  wicked ;  and 


lie 


CIIDROII    or    THE    LATTKH-DAY    SAINTS. 


287 


Iced,  wn  may  say  that 
i  '  believe  .ill  things, 
ed  rnnriy  thiiij^s,  mid 
If  thrrc  is  any  thing 
raiseworthy,  we  seek 


e  edited  by  B.  Win- 
h  of  Jesus  Christ  of 
ract  the  following 

:rica,  and  also  ok 

ON. 

ng  to  the  Book  of 
n,  was  forewarned  of 
Bitbylonish  captivity, 
k  his  family  and  fled 
nt  in  the  wilderness, 
IS  to  Jerusalem,  who 
I  accompany  them  to 
1  to  lead  them  to  a 
hey  set  out  on  their 
tedious  journey,  they 
Nephi,  the  son  of 
ir  pilot,  or  leader,  in 
nstructed  to  build  a 
over  the  sea.  This 
om  the  time  they  left 
)er  time  they  landed, 
lere  on  the  western 
ediately  commenced 
for  dwelling-places. 
Nephi,  Sam,  Jacob, 
sons  of  Ishmael,  re- 
his  commandments ; 
erity,  in  process  of 
remely  wicked ;  and 


their  chief  occupatiims  were  hunting,  plundering,  and  roving 
about  from  place  to  place.  In  the  Btwk  of  Mormon,  thoy 
are  called  Liimatiites.  The  other  sons  of  Lelii  were  obedient 
to  the  commurids  of  iii^A.  Their  posterity,  also,  in  the  course 
of  time,  became  a  great  naticm,  and  were  called  Nephites. 
To  them  God  committed  his  divine  oracles,  (the  holy  priest- 
hoot!,)  and  they  had  prophets  and  inspired  men  among  them. 
They  also  kept  a  record  of  their  prophecies  and  revelations, 
and  the  proceedings  of  their  nation.  When  they  left  Jeru- 
salem, they  brought  with  them  the  law  of  Moses,  and  the 
writings  of  the  former  prophets,  down  to  the  days  of  Jere- 
miah. This  accounts  for  the  quotations  from  Isaiah  and 
others,  which  are  found  in  the  Book  of  Mormon. 

"The  Nephites  tilled  the  land,  built  cities,  and  erected 
temples  for  places  of  worship;  but  the  Lama^jitcs  lived  a 
more  indolent  life,  although,  in  some  instances,  they  built 
cities.  The  Nephites  were  at  times  faithful  to  Ood  ;  at  other 
times  they  were  indifferent,  and  would  not  be  faithful.  They 
frequently  had  long  and  tedious  wars  with  the  Lamanites,  and 
were  often  driven  before  them.  They  were  constantly  emi- 
grating to  the  north.  At  length  they  commenced  settlements 
in  the  region  of  country  not  far  from  the  Isthmus  of  Darien ; 
and,  while  in  those  parts,  they  advanced  further  in  science 
and  arts  than  at  any  time  previous,  and  built  more  spacious 
cities  and  buildings  than  they  did  before. 

<•  Six  hundred  and  thirty  odd  years  from  the  timeLehi  left 
Jerusalem,  Christ,  after  his  resurrection,  appeared  unto  many 
of  the  Nephites,  and  established  his  church,  chose  disciples, 
and  sent  them  throughout  the  land  to  preach  his  gospel,  thus 
fulfilling  the  saying,  '  Other  sheep  I  have,  which  are  not  of 
this  fold  ;  them  I  must  go  and  bring  also.' 

"  Individuals  of  the  Lamanites,  at  times,  were  obedient  to 
the  faith.  The  Nephites,  after  Christ's  'appearance,  were 
faithful  for  many  years ;  but,  in  the  third  or  fourth  century, 
iniquity  I  gan  to  abound,  and  their  love  began  to  wax  cold. 
Some  dissented,  and  raised  up  churches  for  the  sake  of  gain ; 
and  thus  they  were  troubled  with  the  spirit  of  pride  and 


•-www* 


MORMONITES!,    OR    THE 

haughtiness.  God  commanded  Mormon,  who  lived  in  the 
fourth  century,  to  preach  repentance  to  them,  and  foretell 
their  destruction  if  they  would  not  repent.  The  Lord,  fore- 
seeing that  they  would  not  repent,  commanded  Mormon  to 
collect  the  writings  of  his  forefathers,  —  their  revelations  and 
prophecies,  &c.,  —  and  make  an  abridgment  of  them,  and 
engrave  them  upon  new  plates,  (their  manner  of  keeping 
records  was  to  engrave  them  on  metallic  plates.)  But  in 
consequence  of  their  wars,  and  their  flight  to  the  north,  to 
escape  the  Lamanites,  he  did  not  live  to  finish  this  work ; 
and,  when  the  final  destruction  of  the  Nephites  drew  near,  he 
gave  the  records  to  his  son  Moroni,  who  lived  to  see  their 
final  extermination,  or  destruction,  by  the  V.ands  of  the  La- 
manites, and  they,  wiih  his  father,  left  co  moulder  on  the 
plain. 

"  Thus  a  powerful  nation,  whose  fathers  were  the  favorites 
of  Heaven,  were  cut  off,  and  their  names  have  faded  into 
oblivion ! 

"  The  Indians  of  America  are  the  descendants  of  the 
Lamanites,  and,  according  to  predictions  that  are  in  the 
Book  of  Mormon,  they  will  yet  lay  down  their  weapons  of 
war,  and  be  converted  unto  the  Lord.  • 

"  Moroni  finished  compiling  and  abridging  the  records  of 
his  fathers,  which  he  engraved  upon  new  plates,  for  that 
purpose,  to  use  his  own  words,  as  follows :  — '  AuA  now, 
behold,  wc  have  written  this  record,  according  to  our  knowl- 
edge, in  the  characters  wMch  are  called  among  us  the 
reformed  Egyptian  ;  being  handed  down  and  altered  by  us, 
according  to  our  manner  of  speech.  And,  if  our  plates  had 
been  sufficiently  large,  ve  should  have  written  in  Hebrew ; 
but  the  Hebrew  hath  been  altered  by  us  also;  and,  if  we 
could  have  written  in  Hebrew,  beho'd,  ye  would  have  had  no 
imperfection  in  our  record.  But  the  Lord  knoweth  the 
things  which  we  have  written,  and  also  that  none  other  peo- 
ple knoweth  our  language ;  therefore  he  hath  prepared  means 
for  the  interpretation  thereof  '   >. 

"  He  also  engraved  on  them  an  account,  called  the  '  Book 


F~ 


n,  who  lived  in  the 

0  them,  and  foretell 
it.  The  Lord,  fore- 
manded  Mormon  to 
their  revelations  and 
^ment  of  them,  and 

manner  of  keeping 
Ilic  plates.)  But  in 
ight  to  the  north,  to 
to  finish  this  work  ; 
phites  drew  near,  he 
10  lived  to  see  their 
he  hands  of  the  La- 

to  moulder  on  the 

rs  were  the  favorites 
(les  have  faded  into 

descendants  of  the 
)ns  that  are  in  the 
vn  their  weapons  of 

Iging  the  records  of 
lew  plates,  for  that 
lows :  — '  Aud  now, 
irding  to  our  knowl- 
illed   among  ns   the 

1  and  altered  by  us, 
id,  if  our  plates  had 
written  in  Hebrew; 
us  also;  and,  if  we 
;  would  have  had  no 

liord  knoweth  the 
;hat  none  other  peo- 
[lath  prepared  means 

It,  called  the  '  Book 


CHURCH    OF    THE    LATTER-DAY    SAINTS. 


269 


of  Ether,'  of  a  people  who  left  th«  old  world,  and  came  to  this 
continent  at  the  time  the  language  was  confounded  at  Babel, 
which  was  a  partial  fulfilment  of  the  saying,  '  So  the  Lord 
scattered  them  abfoad  from  thence  upon  the  face  of  all  the 
earth.'     (Gen.  11:8.) 

» Moroni  was  then  commanded  to  deposit  this  record  in 
the  earth,  together  with  the  Urim  and  Thummim,  or,  as  the 
Nephites  would  have  said,  Interpreters,  which  were  instru- 
ments to  assist  in  the  work  of  the  translation,  with  a  promise 
from  the  Lord  that  it  should  be  brought  to  light  by  means  of  a 
Gentile  nation  that  should  possess  the  land,  and  be  published 
to  the  world,  and  go  forth  to  the  Lamanites,  and  be  one  of 
the  instruments  in  the  hands  of  God  for  their  conversion.  It 
remained  safe  in  the  place  where  it  was  deposited,  till  it  was 
brought  to  light  by  the  administration  of  angels,  w>d  trans- 
lated by  the  gift  and  power  of  God." 

The  Mormon  Bible  contains  five  hundred  and  eighty-eight 
duodecimo  pagep,  and  purports  to  have  been  written  at  diflfer- 
ent  times,  and  by  the  different  authors,  whose  names  the 
parts  respectively  bear.  The  following  are  the  names  of  the 
different  books,  in  the  order  in  which  they  occur :  — 


1.  First  BookofNephi. 

2.  Second  Book  of  Nephi. 

3.  Book  of  Jacob,  brother  of 

Nephi. 

4.  Book  ofEnos,  son  of  Jacob. 

5.  Book  ofJarom,  son  ofEnos. 

6.  BookofOmni,sonof  Jarom. 

7.  Words  of  Mormon. 

8.  Book  of  Mosiah. 

9.  Book  of  Alma. 


10.  Book  of  Helaman. 

11.  Book  of  Nephi,  son  of 

Nephi,    son   of   Hela- 
man. 

12.  Book  of  Nephi,   son   of 

Nephi,  one  of  the  dis- 
ciples of  Christ. 

13.  Book  of  Mormon. 

14.  Book  of  Ether. 

15.  Book  of  Moroni. 


Two  new  books  have    recently    been    published,  —  the 
Prophecies  of  Enoch,  in  the. Morning  and  Evening  ^ar, 
and  the  Book  of  Abraham,  in  the  Times  and  Seasons. 
23» 


TS?!S*fi^-" 


270 


MORMONITES,    OR    THE 


The  Mormons  seem  to  think  that  revelations  from  Heaven, 
and  miracles  wrought,  are  as  necessavy  now;  and  as  impor- 
tant to  the  salvation  of  the  present  generation,  as  they  were 
to  any  generation  in  any  preceding  age  or  period. 

In  a  volume  entitled  "  Doctrine  and  Coyenants,"  are  a 
great  number  of  revelations,  purporting  to  be  from  Jesus 
Christ  to  Smith  and  his  coadjutors.  The  following  extracts 
from  a  revelation  given  on  the  22d  and  23d  of  Septem- 
ber, 1832,  convey,  it  is  believed,  a  fair  specimen  of  the 
whole.     We  copy  verbatim. 

"  Verily,  verily,  I  say  unto  you.  It  is  expedient  that  every 
man  who  goes  forth  to  proclaim  mine  everlasting  gospel,  that, 
inasmuch  as  they  have  families,  and  receive  moneys  by  gift, 
thct  thej  bhould  send  it  unto  them,  or  make  us^  of  it  for  their 
benefit,  as  the  Lord  shall  direct  them ;  for  thus  it  seemeth  me 
good.  And  let  all  those  who  have  not  families,  who  receive 
moneys,  send  it  up  unto  tht:  bishop  in  Zion,  or  unto  the 
bishop  m  Ohio,  that  it  may  be  consecrated  for  the  bringing 
forth  of  the  revelations,  and  the  printing  thereof,  and  for 
establishing  Zion.  " 

"  And  if  any  man  shall  give  unto  any  of  you  a  coat,  or  a 
suit,  take  the  ol  i  and  cast  it  unto  the  poor,  and  go  your  way 
rejoicing.  And  if  any  man  among  you  be  strong  in  the 
Spirit,  let  him  take  with  him  lie  that  is  weak,  that  he  may  be 
edified  in  all  meekness,  that  he  may  become  strong  also. 

"  And  the  bishop,  also,  should  travel  round  about  and 
among  all  the  churches,  searching  after  the  poor,  to  admin- 
ister to  their  wants  by  humbling  the  rich  aim  the  proud ;  he 
should,  also,  employ  an  agent  to  take  chargf  and  to  do  his 
secular  business,  as  he  shall  direct;  nev  ;rtheless,  let  the 
bishop  -ro  unto  the  city  of  New  York,  ard  also  to  the  city 
of  Albany,  and  also  to  the  city  of  Boston,  and  warn  the 
people  of  those  cities  with  the  sound  of  the  f;ospel,with  aloud 
voice,  of  the  desolation  and  utter  abolishme,>t  wliich  awaits 
them  if  they  do  reject  these  things ;  for  if  they  do  reject 
these  things,  the  hour  of  their  judgment  is  nigh,  and  their 


aaitoil^t"*''*™'  "  "^ 


jm,:'^ 


liiiiMHi 


EH** 


tIE 

?lations  from  Heaven, 
f  now;  and  as  impor- 
eration,  as  they  were 
or  period. 

d  Covenants,"  are  a 
\g  to  be  from  Jesus 
tie  following  extracts 
and  23d  of  Septem- 
fair  specimen  of  the 


expedient  thai  every 
erlasting  gospel,  that, 
ceive  moneys  by  gift, 
lake  US'-  of  it  for  their 
lor  thus  it  seeineth  me 
families,  who  receive 
n  Zion,  or  unto  the 
rated  for  the  bringing 
tinjT  thereof,  and  for 

ly  of  you  a  coat,  or  a 
oor,  and  go  your  way 
'ou  be  strong  in  the 
weak,  that  he  may  be 
come  strong  alsD. 
vel  round  about  and 
r  the  p  ..or,  to  admin- 
;h  aiHJ  the  proud ;  he 
;harg(  and  to  do  his 
nev  jrthelees,  let  the 
ard  also  to  the  city 
ioston,  and  warn  the 
the  j;ospel,  with  aloud 
ishme.'t  which  awaits 
for  if  they  uo  reject 
int  is  nigh,  and  their 


CHimCH    OF    THE    I. ATTE5-DAY    SAINTS. 


271 


house  shall  be  left  unto  them  desolate.  Let  him  trust  in  me, 
and  he  shall  not  be  confounded,  and  a  hair  of  his  head  shall 
not  fall  to  the  ground  unnoticed. 

"  And  verily  I  say  unto  you,  the  rest  of  my  servants,  Go 
ye  forth,  as  your  circumstances  shall  permit,  in  your  several 
callings,  unto  the  ^reat  and  notable  cities  and  villages,  re- 
proving the  world,  in  righteousness,  of  all  their  unrighteous 
and  ungodly  deeds,  setting  forth  clearly  and  undjrstandingly 
the  desolation  of  abomination  in  the  last  days;  for  with  you, 
saith  the  Lord  Almighty,  I  will  rend  their  kingdoms;  I  will 
not  only  shake  the  earth,  but  the  starry  heavens  shall  trem- 
ble ;  for  I  the  Lord  have  put  forth  my  hand  to  exert  the 
powers  of  heaven  :  ye  caiuiot  see  it  now ;  yet  a  little  while 
and  ye  shall  see  it,  and  know  that  I  am,  and  that  I  will  come 
and  reign  with  iny  people.  I  am  Alpha  and  Omega,  the 
beginning  and  the  end.     Amen." 

Joseph  Smith  is  the  son  of  a  fiirmer,  and  was  born  in 
Sharon,  Vermont,  23d  December,  1805.  His  father  removed 
to  the  state  of  New  York  about  the  year  1316,  and  resided 
in  Palmyra,  and  afterwards  in  Manchester. 

Smith  has  many  enemies,  and  his  doctrines  are  warmly 
opposed  ;  still,  it  must  be  acknowledged  that,  by  his  talents, 
or  the  magic  influence  his  scheme  of  religion  has  on  the 
minds  of  men,  or  by  a  union  of  both,  he  has  acquired  an 
imposing  station  in  the  world.  He  is  styled  Prophet  and 
High  Priest  of  Jesm  Christ,  President  of  the  Council  of  the 
Church  of  the  Latter-Dai/  Saints,  and  Lieut  enant-General  of 
the  Naumo  Legion.  He  sends  his  elders,  bishops,  priests,  and 
teachers,  bv  scores,  into  all  lands,  and  more  than  seventy-five 
thousand ptuple  bow,  with  willing  subjection,  to  his  mandates. 

Nauvoo,  IllinoiB,  formerly  Commerce,  is  situated  on  the 
east  side  of  the  Mississippi  River,  at  the  head  of  Des  Moines 
Rapids,  about  two  hundred  and  ten  miles  (by  the  river)  above 
St.  Louis,  thirteen  hundred  and  fifty  miles  above  New  Or- 
leans,  and  about  three  hundred  miles  below  Dubuque,  in 


I 


mm 


nALEITES EMANCIPATOKS. 

*  Iowa.  It  comprises  two  miles  square  of  fertile  land.  The  city 
ofNauvoo,  which  was  incorporated  in  1641,  is  delightfully 
located,  on  rising  ground,  near  the  bank  of  the  river.  It 
contains  many  handsome  buildings  of  brick  ana  stone,  among 
which  are  the  Nauvoo  House,  a  large  stone  building  for  the 
accommodation  of  travellers,  and  the  Mormon  Temple,  like- 
wise of  stone,  measuring  on  the  ground  one  hundred  by 
one  hundred  and  twenty  feet,  exclusive  of  the  wings  of  the 
building.  This  place  has  one  of  the  best  landings  on  the 
river,  and  its  trade  is  considerable.  The  number  of  inhab- 
itiints,  at  the  present  time,  is  about  eight  thousand,  chiefly 
Mormons.     Nauvoo  is  said  to  signify,  The  City  of  God. 


DALEITES. 


The  followers  of  David  Dale,  a  very  industrious  manufac- 
turer, a  most  benevolent  Christian,  and  the  humble  pastor 
of  an  Independent  congregation  at  Glasgow.  At  first,  he 
formed  a  connection  with  the  Glassites,  in  many  of  whose 
opinions  he  concurred,  but  was  disgusted  by  their  narrow 
and  worldly  spirit :  he  therefore  separated  from  them,  chiefly 
on  the  ground  of  preferring  practical  to  speculative  religion, 
and  Christian  charity  to  severity  of  church  discipline.  As 
he  grew  rich  by  industry,  he  devoted  all  his  property  to  doing 
good,  and  ranks  high  among  the  philanthropists  of  iiis  age. 
He  was  founder  of  the  celebrated  institution  of  New  Lanark, 
nov7  under  Mr.  Robert  Owen,  his  son-in-law.  The  Daleitea 
now  form  the  second  class  of  Independents  in  Scotland. 


EMANCIPATORS. 

This  body  of  Christians  was  formed  in  Kentucky ,  in  1805, 
by  the  association  of  a  number  of  ministers  and  churches  of 


n^-T:®^ 


3RS. 

rtile  land.  The  city 
841,  is  delightfully 
ik  of  the  river.  It 
k  ana  stone,  among 
>qe  building  for  the 
rmon  Temple,  like- 
d  one  hundred  by 
of  the  wings  of  the 
est  landings  on  the 
;  number  of  inhab- 
it thousand,  chiefly 
Che  City  op  God. 


EMANCIPATORS. 


273 


[idustrious  manufac- 
the  humble  pastor 
isgow.  At  first,  he 
,  in  many  of  whose 
ed  by  their  narrow 
i  from  them,  chiefly 
speculative  religion, 
irch  discipline.  As 
lis  property  to  doing 
hropists  of  iiis  age. 
ion  of  New  Lanark, 
•law.  The  Daleites 
its  in  Scotland. 


Kentuck},  in  1805, 
rs  and  churches  of 


the  Baptist  denomination.  They  differ  in  no  respect  from 
the  regular  Baptists,  except  in  the  decided  stand  they  have 
taken  againsi  slavery,  in  every  branch  of  it,  both  in  principle 
and  practice,  as  being  a  sinful  and  abominable  system,  fraught 
with  peculiar  evils  and  miseries,  which  every  good  man  ought 
to  abandon  and  bear  his  testimony  against.  Their  desires 
and  endeavors  are,  to  effect,  as  soon  ar  it  can  be  done,  and 
in  the  most  prudent  and  advantageous  manner,  both  to  the 
slaves  and  to  their  owners,  the  general  and  complete  emancipa- 
tion of  this  numerous  race  of  enslaved,  ignorant,  and  degraded 
beings,  who  are  now,  by  the  laws  and  customs  of  the  land, 
exposed  to  hereditary  and  perpetual  bondage.  (See  Exod. 
3 :  7,  9 ;  10  :  3  ;  6  :  2 ;  21  :  2,  16.  Levit.  19  :  18.  Deut.  15  : 
12,  18;  23 -.15;  24:  7.  Job6  :.14  ;  29  :  11.  Ps.l2.5;103: 
6    Prov.  16  :  8  ;  22 :  16.    Eccl.4  :1  ;  5  :  8.    Isa.  1:16;33: 

Jer.  5:26;  21:12;   22:13;    3^:10,11,17; 

Ezek.  IS  :  5,  9  ;   22  :  29  ;  27 :  13.     Dan.  4  :  27. 
Mai.  2  :  10.      Matt.  5:7;    7  :  12.     Luke  4  : 

Rom.  12  :  9      1  Cor.  7  :  23.     Gal.  5  :  13.     Col. 

Heb.  13  :  3.     James  2  :  13 ;  5 : 4.     2 

;20.     Rev.  18:11,  13. 


15;  58:6. 

50 :  33, 34, 

Joel  3 :  3, 6. 

18;  6:36. 

4:1.     1  Tim.  1 :  10. 

Pet.  2:2.     1  John  4 


The  Emancipators  say  to  Christians  of  all  denominations 
in  the  United  States,  in  the  words  of  an  eloquent  philanthro- 
pist, "Banish  from  your  land  the  remains  of  slavery.  Be 
consistent  with  your  congressional  declaration  of  rights. 
Remember,  there  never  was,  nor  will  be,  a  period  when  jus- 
tice should  not  be  done.  Do  what  is  just,  and  leave  the 
event  with  God.  Justice  is  the  pillar  that  upholds  the  whole 
fabric  of  human  society,  and  mercy  is  the  genial  ray  which 
cheers  and  warms  the  habitations  of  men.  The  perfection 
of  our  social  character  consists  in  properly  tempering  the 
two  with  one  another  ;  in  holding  that  middle  course  which 
admits  of  our  being  just  ^vithout  being  rigid,  and  allows  us 
to  be  genero-AS  without  being  unjust.  May  all  the  citizens 
of  America  be  found  in  the  performance  of  such  social  duties 
as  will  secure  them  peace  and  happiness  in  this  world,  and 
in  the  world  to  come  life  everlasting !  " 


I 

I 


I 


i»i»jS^;^jj,»¥»»/*.^J^J»Jf»J««gegSS-^^ 


274  PERFECTIONISTS METHODISTS'    VIEWS. 

PERFECTIONISTS. 

A  MODERN  sect  in  New  England,  who  believe  that  every 
individual  action  is  either  wholly  sinful  or  wholly  righteous, 
and  that  every  being  in  the  universe,  at  any  given  time,  is 
either  entirely  holy  or  entirely  wicked.  Consequently,  they 
unblushingly  maintain  that  they  themselvcL'  are  free  from 
sin.  In  support  of  this  doctrine,  they  say  that  Christ  dv.'ells 
in  and  controls  believers,  and  thus  secures  their  perfect  holi- 
ness ;  that  the  body  of  Christ,  which  is  the  church,  is  nour- 
ished and  guided  by  the  life  and  wisdom  of  its  Head.  Hence 
they  condemn  the  greatest  portion  of  the  religion  in  the  world 
named  Christianity,  as  the  work  of  Antichrist.  "  All  the 
essentia?  features  of  Judaism,"  they  say,  "  and  of  its  succes- 
sor, Popery,  may  be  distinctly  traced  in  nearly  every  form  of 
Protestantism ;  and  although  we  rejoice  in  the  blessings  which 
the  reformation  has  given  us,  we  regard  it  as  rightly  named 
the  reformation,  it  being  an  improvement  of  Antichrist,  not 
a  restoration  of  Christianity."  This  "ast  opinion,  which  has 
some  foundation  in  truth,  has  been  long  held,  variously  mod- 
ified, in  different  parts  of  the  Christian  world. 

An  unsuccessful  attempt  was  made  to  propagate  the  views 
of  this  sect  through  the  medium  of  a  paper  published  at  New 
Haven,  Conn.,  entitled  th.j  Perfectionist. 


METHODISTS'  VIEWS  OF  PERFECTION. 

"  The  highest  perfection  which  man  can  attain,  while  the 
soul  dwells  in  the  body,  does  not  exclude  ignorance,  and  er- 
ror, and  a  thousand  other  infirmities.  Now,  from  wrong 
judgments,  wrong  words  and  actions  will  often  necessarily 
flow ;  and  in  some  cases,  wrong  affections,  also,  may  spring 
from  the  same  source.     I  may  judge  wrong  of  you ;  I  may 


,.l_>.ii 


CS    VIEWS. 


3. 


[lo  believe  that  every 
or  wholly  righteous, 
any  given  time,  is 
Consequently,  they 
elveo  are  free  from 
ly  that  Christ  dv/ells 
!s  their  perfect  holi- 
the  church,  is  nour- 
of  its  Head.  Hence 
religion  in  the  world 
ntichrist.  "All  the 
"  and  of  its  succes- 
learly  every  form  of 
1  the  blessings  which 
it  as  rightly  named 
It  of  Antichrist,  not 
;  opinion,  which  has 
lield,  variously  mod- 
orld. 

propagate  the  views 
er  published  at  New 


ERFECTION. 

zan  attain,  while  the 
!  ignorance,  and  er- 
Now,  from  wronj 
ill  often  necessarily 
»ns,  also,  may  spring 
ong  of  you ;  I  may 


METHODISTS      VIEWrS    OF    rEEFECTION. 


275 


L 


think  more  or  less  highly  of  you  than  I  ought  to  think  ;  and 
this  mistake  in  my  judgment  may  not  only  occasion  some- 
thing wrong  in  my  behavior,  but  it  may  have  a  still  deeper 
eflfect;  it  may  occasion  something  wrong  in  my  affection. 
From  a  -wrong  apprehension,  I  may  love  and  esteem  you 
either  more  or  les;i  than  I  ought.  Nor  can  I  be  freed  from  a 
liableness  to  such  a  mistake  while  I  remain  in  a  corruptible 
body.  A  thousand  infirmities,  in  consequence  of  this,  will 
attend  my  spirit,  till  it  returns  to  God,  w'.io  gave  it ;  and,  in 
numberless  instances,  it  comes  short  of  doing  the  will  of  God, 
as  Adam  did  in  paradise.  Hence  the  best  of  men  may  say 
from  the  heart, 

'  Every  moment,  Lord,  I  need 
The  merit  of  thy  death,' 

for  innumerable  violations  of  the  Adamic,  as  well  as  the  an- 
gelic law.  It  is  well,  therefore,  for  us,  that  we  are  not  now 
under  these,  but  under  the  law  of  love.  '  Love  is  [now]  the 
fulfilling  of  the  law,'  which  is  given  to  fallen  man.  This  is 
now,  with  respect  to  us,  'the  perfect  law.'  But  even 
against  this,  through  the  present  weakness  of  our  understand- 
ing, we  are  continually  liable  to  transgress.  Therefore  every 
man  living  needs  the  blood  of  aton:;ment,  or  he  could  not 
stand  before  God. 

"What  is,  then,  the  perfection  of  which  man  is  capable  while 
he  dwells  in  n  corruptible  body  ?  It  is  the  complying  with 
thai  .iind  command,  My  son,  give  me  thy  heart.'  It  is  the 
•loving  ti.  '■  Lord  his  God  with  all  his  heart,  and  with  all  his 
soul,  ai.J  v'u'>  all  liis  mirid.'  This  is  the  sum  of  Christian 
perfection  :  is  ail  comprised  in  that  one  word,  love.  The 
first  branch  of  it  is  the  love  of  God  ;  and,  as  he  that  loves  God 
loves  his  brother  also,  it  is  inseparably  connected  with  the 
second,  'Thou  shalt  love  thy  neighbor' as  thyself;'  thou 
shah,  love  every  man  as  thy  own  soul,  as  Christ  loved  us. 
'  On  these  two  commandments  hang  all  the  law  and  the 
prophets : '  these  contain  the  whole  of  Christian  perfection. 

"  Another  view  of  this  is  given  us  in  those  words  of  the  great 


-' 


276 


METHODISTS      VIEWS    OF    PERFECTION. 


apostle,  •  Let  this  mind  be  in  you  which  was  also  in  Christ 
Jesus  '  For,  although  this  immediately  and  directly  refers  to 
the  humility  of  our  Lord,  yet  it  may  be  taken  in  a  far  more 
extensive  sense,  so  as  to  include  the  whole  disposition  of  his 
mind,  all  his  affections,  all  his  tempers,  both  toward  God  and 
man.  Now,  it  is  certain  that,  as  there  was  no  evil  aifection  in 
him,  so  no  good  affection  or  temper  was  wanting;  so  that 
'  whatsoever  things  are  holy,  whatsoever  things  arc  lovely,' 
are  all  included  in  '  the  mind  that  was  in  Christ  Jesus.' 

"  St.  Paul,  when  writing  to  the  Galntians,  places  perfection 
in  yet  another  view.  It  is  the  one  undivided  fruit  of  the 
Spirit,  which  he  describes  thus  :  '  The  fruit  of  the  Spirit  is 
love,  joy,  peace,  long-suffering,  gentleness,  goodness,  fidelity, 
[so  the  word  should  be  translated  here,]  meekness,  temper- 
ance.' What  a  glorious  constellation  of  grace  is  here  ! 
Now,  suppose  all  these  things  to  be  knit  together  in  one,  to 
be'  iinited  together  in  the  soul  of  a  believer,  —  this  is  Christian 
perfection. 

HOW  TO  BE   SOUGHT. 

""  But  what  is  tnat  faith  whereby  we  are  sanctified,  saved 
from  sin,  and  perfected  in  love  ? '  It  is  a  divine  evidence 
and  conviction,  first,  that  God  hath  promised  it  in  the  holy 
Scripture.  Till  we  are  thoroughly  satisfied  of  this,  there  is 
no  moving  one  step  farther.  And  one  would  imagine  there 
needed  not  one  word  more  to  satisfy  a  reasonable  man  of  this 
than  the  ancient  promise,  '  Then  will  1  circumcise  thy  heart, 
and  the  heart  of  thy  seed,  to  love  the  Lord  thy  God  with  all 
thy  heart,  and  with  all  thy  soul,  and  with  all  thy  mind.' 
How  clearly  does  this  express  the  being  perfected  in  love !  — 
how  St  ongly  imply  the  being  saved  irom  all  sin!  For  as 
long  ab  love  takes  up  the  whole  heart,  what  room  is  there  for 
sin  therein? 

"  It  is  a  divine  evidence  and  conviction,  secondly,  that  what 
God  hath  promised  he  is  able  to  perform.  Admitting,  there- 
fore, that  '  with  mon  it  is  impossible '  '  to  bring  a  clean 
thing  out  of  an  unclean,'  to  purify  the  heart  from  all  sin,  and 


'M' 


RFECTION. 

:h  was  also  in  Christ 

and  directly  refers  to 

e  tiiken  in  a  far  more 

010  disposition  of  his 
both  toward  God  and 
'as  no  evil  affection  in 
ivas  wanting;  so  that 
or  things  arc  lovely,' 
in  Christ  Jesus.' 
ians,  places  perfection 
iidivided  fruit  of  the 

fruit  of  the  Spirit  is 
2ss,  goodness,  fidelity, 
e,]  meekness,  temper- 

11  of  grace  is  here ! 
lit  together  in  one,  to 
er,  —  this  is  Christian 


IT. 

!  are  sanctified,  saved 

is  a  divine  evidence 

>mised  it  in  the  holy 

isfied  of  this,  there  is 

would  imagine  there 

reasonable  man  of  this 

circumcise  thy  heart, 

Liord.thy  God  with  all 

I  with  all   thy  mind.' 

I  perfected  in  love !  — 

rem  all  sin!     For  as 

what  room  is  there  for 

3n,  secondly,  that  what 
m.  Admitting,  there- 
e'  'to  bring  a  clean 
tieart  from  all  sin,  and 


Methodists'  views  op  perfection. 


277 


to  fill  it  with  all  holiness, '—  yet  this  creates  no  difficulty  in 
the  case,  seeing  '  with  God  all  things  are  possible.'  And 
surely  no  one  ever  imagined  it  was  possible  to  any  power  less 
than  that  of  the  Almighty !  But  if  God  speaks,  it  shall  be 
done.     God  saith,  '  Let  there  be  light ;  and  there  [is]  light.' 

"  It  is,  thirdly,  a  divine  evidence  and  conviction  that  he  is 
able  and  willing  to  do  it  now.  And  why  not  ?  Is  not  a  mo- 
ment to  him  the  same  as  a  thousand  years  ?  He  cannot  want 
more  time  to  accomplish  whatever  is  his  will.  And  he  can- 
not want  to  stay  for  any  more  worthiness  or  fitness  in  the 
persons  he  is  pleased  to  honor.  We  may,  therefore,  boldly 
say,  at  any  point  of  time,  '  Now  is  the  day  of  salvation ! ' 
'  To-day,  if  ye  will  hear  his  voice,  harden  not  your  hearts.' 
•  Behold,  all  things  are  now  ready  ;  come  unto  the  mar- 
riage.' 

"  To  this  confidence  that  God  is  both  able  and  willing  to 
sanctify  us  now,  there  needs  to  be  added  one  thing  more  —  a 
divine  evidence  and  conviction  that  he  doeth  it.  In  that 
hour  it  is  done  :  God  says  to  the  inmost  soul,  '  According  to 
thy  faith  be  it  unto  thee.'  Then  the  soul  is  pure  from  every 
spot  of  sin  ;  it  is  clean  '  from  all  unrighteousness.'  The  be- 
liever then  experiences  the  deep  meaning  of  those  solemn 
words,  '  If  we  walk  in  the  light  as  he  is  in  the  light,  we  have 
fellowship  one  with  another,  and  the  blood  of  Jesus  Christ 
his  Son  cleanseth  us  from  all  sin.' 

" '  But  does  God  wbrk  this  great  work  in  the  soul  gradu  illy, 
or  instantaneously?'  Perhaps  it  n.ay  be  gradually  wrought 
in  some  :  I  mean,  in  this  sense,  they  do  not  advert  to  the  par- 
ticular moment  wherein  sin  ceases  to  be.  But  it  is  infinitely 
desirable,  were  it  the  will  of  God,  that  it  should  be  done  in- 
stantaneously ;  that  the  Lord  should  destroy  sin  '  by  the 
breath  of  his  mouth,'  in  a  moment,  in  the  twinkling  of  an 
eye.  And  so  he  generally  does—  a  plain  fact,  of  which 
there  is  evidence  enough  to  satisfy  any  unprejudiced  person. 
Thou,  therefore,  look  for  it  every  moment."  —  See  Wesley's 
Sermons,  vols.  i.  and  ii. 
34 


278 


OBXRLIN    VIEWS    OF    SANCTIFICATIOW. 


')BKi  TIN  VIEWS  OF  SANCTTFICATION. 

In  the  fall  i  1830,  during  an  interebling  retiv  il  of  religion 
ktOb<  lin,  Ohio,  the  .ads  of  many  became  Hceply  inti  rested 
in  1'  inquiry,  "  Cun  we  live  holy  lives'?  mid,  if  wo  can, 
howf"  At  first,  fe  rs  were  iitertaine(i  that  some  would 
run  into  the  en  irs  >•'  the  Perfectionist?  but,  finally,  after 
much  prn.,;r  and  inv.  ligation,  they  adopted  le  following 
views  of  .'i  ncttficntior!    — 


"  1.  Thnt  entire  obedience  to  the  moral  law  constitutes 
entire  sanctification  or  lujlincss. 

"  2.  That  all  moral  agents  ure  able  to  ronHer  this  obedi- 
ence. 

"3.  That  ber  ise  nil  m'  agents  are  able  to  render 
this  obedience,  they  ax^   ix>i        to  do  so. 

"4.   That  sufficient  for  the  actual  attainm  'this 

state  is  abundantly  in  u.     ,ospel,  and  that  notbin'  ents 

any  Christian  from  n  '<inir  this  attainment  in  this  ule.  uut  a 
neglect  to  avail  himsell  oi    iie  proffered  grace  of  Christ. 

"5.  That  all  are  bound  to  aim  at  and  pray  for  this  attain- 
ment in  this  life,  and  that  aiming  at  this  state  is  indispensable 
to  Christian  character. 

"  6.  That  obedience  to  the  moral  law,  or  a  state  of  entire 
sanctification,  is  in  such  a  sense  attainable,  as  to  make  it  an 
object  of  rational  pursuit,  with  the  expectation  of  attaining  it. 

"  7.  That  the  philosophy  of  the  mind,  the  commandments 
of  God,  the  promises  and  provisions  of  the  gospel,  and  the 
attainments  of  Paul  and  many  others,  should  be  presented,  to 
induce  men  to  aim  at  a  state  of  entire  sanctification,  with  the 
expectation  of  attaining  it." 

Since  these  views  were  embraced  at  Oberlin,  they  have 
been  extensively  circulated  by  many  books  and  pamphlet;, 
and  a  paper,  entitled  the  Obcrlin  EvangeUst.    By  maa; 


'IFICATIOW. 

ITIFICAIIO.N. 

ling  revn  1  uf  religion 
came  H^pply  inii  rested 
ves''  .uid,  if  we  can, 
ned  that  some  would 
iBtp  l)!i*  finally,  after 
adopted     ae  following 

niornl  law  constitutes 

to  r--"  'er  this  obedi- 

9   are   able  to  render 

>. 

tual  attainii  "this 

that  notbin'  ents 

lent  in  this  nit',  uut  a 

I  grace  of  Christ. 

id  pray  for  this  attain- 

3  state  is  indispensable 

w,  or  a  state  of  entire 
able,  as  to  make  it  an 
ctation  of  attaining  it. 
d,  the  commandments 
)f  the  gospel,  and  the 
hould  be  presented,  to 
ianctification,  with  the 


at  Oberlin,  they  have 
books  and  pamphlets, 
"ivangelist.    By  maojr 


ft'T 


fit. 


STf 


Christians   and  ministers         afferent  denominations  these 
views  have  been  received ;  but  by  others  they  are  opposed. 


WALDENSES. 


Many  authors  of  no 
^nation  coeval  wit     ' 
extract  from  tlieii 
been  copied  out 
(bur  hundred  ye 


ike  the  antiquity  of  thia  dcnom» 

lie  age.     The  following  is  an 

of  faith,  which  is  said  to  have 

manuscripts,  bearing  date  nearly 

ihe  time  of  Luther  :  — 


"  1.  That  the  b.ripturea  teach  that  there  is  one  God, 
almighty,  all-wise,  and  ail-good,  who  made  all  things  by  his 
goodness;  for  he  formed  Adam  in  his  own  image  and  like* 
ness ;  but  that,  by  the  envy  of  the  devil,  sin  entered  into  the 
world ;  and  that  we  are  sinners  in  and  by  Adam. 

"2.  That  Christ  was  promised  to  our  fathers;  who  received 
the  law ;  tjiat  so  knowing,  by  the  law,  their  unrighteousness 
and  insufficiency,  they  might  desire  the  coming  of  Christ,  to 
satisfy  for  their  sins,  and  accomplish  the  law  by  himself. 

"  3.  That  Christ  was  born  in  the  time  appointed  by  God 
the  Father;  that  n  to  say,  in  the  time  when  all  iniquity 
abounded,  that  he  might  show  us  grace  and  mercy,  as  being 
faithful ;  that  Christ  is  our  life,  truth,  peace,  and  righteouv 
ness,  as  also  our  pastor,  advocate,  and  priest,  who  died  for 
the  salvation  of  ail  who  believe,  and  is  risen  for  our  justifi- 
cation ;  that  there  is  no  mediator  and  advocate  with  God 
the  Father,  save  Jesus  Christ ;  that,  after  this  life,  there  are 
only  two  places,  the  one  for  the  saved,  and  the  other  for  the 
damned;  that  the  feasts,  the  vigils  of  .saints,  the  water 
which  <'iey  call  holy,  as  also  to  abstain  from  flesh  on  certain 
day  lid  the  like,  but  especially  the  masses,  are  the  inven- 
tions of  men,  and  ought  to  be  rejected ;  that  the  sacraments 
are  signs  of  the  holy  thing,  visible  forms  of  the  invisible- 


. 


f 


880 


ALLENITG3 JOHNSONIANS. 


grace;  and  that  it  is  good  Tor  the  faith  I  il  to  use  those  signs, 
or  visible  t'onns,  but  that  they  are  not  sential  to  salvation ; 
that  there  urc  no  other  sacraments  but  baptism  and  the  Lord's 
■upper ;  that  we  ought  to  honor  the  secular  powers,  by  sub- 
jection, ready  obedience,  and  paying  of  tribute." 


ALLENITES. 

The  disciples  of  Henry  Allen,  cf  Nova  Scotia,  who  began 
to  propagate  his  doctrines*  in  that  country  about  the  year 
1778,  and  died  in  1783,  during  which  interval  he  made  many 
proselytes,  and  at  his  death  le(l  a  considerable  party  behind 
him,  though  now  much  declined.  lie  |iiiblishcd  several 
treatises  and  sermons,  in  which  he  declares  that  the  souls  of 
all  the  human  race  are  emanations,  or  rather  parts,  of  the  one 
great  Spirit;  that  they  wore  all  present  in  Eden,  and  were 
actually  in  the  first  transgression.  He  supposes  that  our  first 
parents,  in  innocency,  were  pure  spirits,  and  that  the  material 
world  was  not  then  made ;  but  that,  in  consequence  of  the 
fall,  that  mankind  might  not  sink  into  utter  destruction,  this 
world  was  produced,  and  men  clothed  with  material  bodies ; 
and  that  all  the  human  race  will,  in  their  turn,  be  invested 
with  such  bodies,  and  in  them  enjoy  a  state  of  probation  for 
immortal  happiness. 


JOHNSONIANS. 

The  followers  of  Mr.  John  Johnson,  many  years  Baptist 
minister  at  Liverpool,  in  the  last  century,  of  whose  followers 
there  are  still  several  congregations  in  different  parts  of 
England.  He  denied  that  faith  was  a-  duty,  or  even  action 
of  the  soul,  and  defined  it  "  an  active  principk  "  conferred 


,%?-'■  1^. 


tANS. 

il  to  use  those  signs, 
sential  tu  salvation ; 
tptiitm  and  the  Lord's 
ular  powers,  by  sub- 
tribute." 


va  Scotia,  who  began 
ntry  about  the  year 
itervid  he  made  inony 
ierable  party  behind 
[e  published  several 
res  that  the  souls  of 
ither  parts,  of  the  one 
t  in  Eden,  und  were 
lupposes  that  our  first 
and  that  the  material 
consequence  of  the 
itter  destruction,  this 
iith  material  bodies; 
eir  turn,  be  invested 
tate  of  probation  for 


,  many  years  Baptist 
y,  of  whose  followers 
in  different  parts  of 
duty,  or  even  action 
principle"  conferred 


/ 


•^''^  Ti'UBHI,-. 


IMAGE  EVALUATION 
TEST  TARGET  (MT-3) 


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IM 


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Wiotograpnic 

Sciences 

Corporation 


23  WEST  MAIN  STREET 

WEBSTER,  NY.  14580 

(716)  872- «03 


' 


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CIHM/ICMH 

Microfiche 

Series. 


CIHIVI/ICMH 
Collection  de 
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■ 


DONATISTS SE-BAPTI8TS. 


sai: 


by  grace ;  and  denied  also  the  duty  of  ministers  to  exhort  the 
unconverted,  or  preach  anymoral  duties  'vhatever. 

Though  Mr.  Johnson  entertained  high  Supralapsarian  no- 
tions on  the  divine  decrees,  he  admitted  the  universality  of 
the  death  of  Christ.  On  the  doctrine  of  the  Trinity,  his 
followers  are  said  to  have  embraced  the  indwelling  scheme, 
with  Calvinistic  views  of  justification  and  the  atonement. 


DONATISTS. 

A  DENOMINATION  which  arose  in  the  fourth  century. 
They  derived  their  name  from  Donatus,  bishop  of  Numidia. 
They  maintained  that  their  community  was  alone  to  be  con- 
sidered as  the  true  church,  and  avoided  all  communication 
with  other  churches,  from  an  apprehension  of  contracting 
their  impurity  and  corruption.  Hence  they  pronounced  the 
sacred  rites  and  institutions  void  of  all  virtue  and  efficacy 
among  those  Christians  who  were  not  precisely  of  their  sen- 
timents, and  not  only  rebaptized  those  who  came  over  to 
their  party  from  other  churchee,  but,  with  respect  to  those 
who  had  been  ordaijied  ministers  of  the  gospel,  they  either 
deprived  them  of  their  office,  or  obliged  them  to  be  ordained 
the  second  time. 


1  "  ? 


<  ■ 


s*: 


itUt 


SE-BAPTISTS. 

A  SECT  of  small  note,  which  was  formed  in  Emgland  about 
the  beginning  of  the  seventeenth  century,  by  one  John  Smith, 
who  maintained  that  it  was  lawful  for  every  one  to  baptize 
himself.  There  is  at  this  day  an  inconsiderable  sect  in  Russia 
who  are  known  by  this  name,  and  who  perform  the  rite  upon 
themselves,  from  an  idea  that  no  one  is  left  on  earth  sufficiently 
holy  to  administer  it  aright. 
24* 


282 


BE-ANOINTERS TAO-SE,    OR    TAOU-TSZS. 


RE-ANOINTERS. 

A-'SEOT  in  Russia,  which  sprang  up  about  the  year  1770. 
They  do  not  rebaptize  those  who  join  them  from  the  Greek 
church,  but  insist  on  the  necessity  of  their  having  the  mystery 
of  the  chrism  or  unction  again  administered  tothem.  They 
are  very  numerous  in  Moscow. 


TAO-SE,   OR   TAOU-TSZE. 

The  name  of  a  famous  sect  among  the  Chinese,  who  owe 
their  rise  to  Laou-tsze  Lao  Kiari,  or  ZaoArn/m,  a  philosopher, 
who  lived,  if  we  may  credit  his  disciples,  uDout  five  hundred 
years  before  Christ.  He  professed  to  restore  the.  religion  of 
Tao,  ( Taou,)  or  Reason.  Some  of  his  writings  are  still  ex- 
tant, and  are  full  of  maxims  and  sentiments  of  virtue  and 
morality.  Among  others,  this  sentence  is  often  repeated  in 
them :  "  Tao  hath  produced  one,  one  hath  produced  two, 
two  have  produced  three,  and  three  have  produced  all  things." 

The  morality  of  this  philosoplier  and  ihis  disciples  is  not 
unlike  that  of  the  Epicureans,  consisting  in  a  tranquillity  of 
mind,  free  from  all  vehement  desires  and  passions.  But  as 
this  tranquillii)  ivould  be  disturbed  by  thoughts  of  death,  they 
boast  of  a  liquor  that  has  the  power  of  rendering  them 
immortal.  They  are  addicted  to  chemistry,  nlchomy,  and 
magic,  and  are  persuaded  that,  by  the  assistance  of  demons, 
whom  they  invoke,  they  can  obtain  all  that  they  desire.  The 
hope  of  avoiding  death  prevailed  npon  a  great  number  of 
mandarins  to  study  this  diabolical  art,  and  certain  credulous 
and  superstitious  emperors  brought  it  greatly  into  vogue. 

The  doctrine  of  this  sect  concerning  the  formation  of  the 
world,  according  to  Dr.  Milne,  much  resembles  that  of  the 
Epicureans.  If  they  do  not  maintain  the  eternity  of  matter, 
on  the  other  hand,  they  do  not  deny  it ;  but,  in  analogy  with 


t    TAOO-TSZD. 


s. 

about  the  year  1770. 
them  from  the  Greek 
;ir  having  the  mystery 
itered  tothem.    They 


TSZE. 

he  Chinese,  who  owe 
aokium,  a  philosopher. 
;s,  uoout  five  hundred 
estore  the  religion  of 
i  writings  are  still  ex- 
tinients  of  virtue  and 
s  is  often  repeated  in 

hath  produced  two, 
;  produced  all  things." 
d»hi9  disciples  is  not 
ng  in  a  tranquillity  of 
nd  passions.  But  as 
houghts  of  death,  they 
r  of  rendering  them 
mistry,  alchemy,  and 
issistanco  of  demons, 
hat  they  desire.  The 
n  a  great  number  of 
tnd  certain  credulous 
reatly  into  vogue, 
the  formation  of  the 
resembles  that  of  the 
he  eternity  of  matter, 

but,  in  analogy  with 


q,UlETISTS KNIPPERDOHNGS. 


283 


the  favorite  science  of  alchemy,  they  represent  the  first  pair 
as  drawn  out  of  the  boiling  mouth  of  an  "  immense  crucible," 
by  a  celestial  being.  The  Platonic  notion  of  an  anima  mundi, 
or  soul  of  the  world,  is  very  common ;  and  hence  it  is  that 
the  heavens  are  considered  the  body  of  this  imaginary  being, 
the  wind  its  breath,  the  lights  of  heaven  as  proceeding  frcra 
its  eyes,  the  watery  fluids  as  its  spittle  and  tears. 


QUIETISTS. 

The  disciples  of  Michael  de  Mclinos,  a  Spanish  priest, 
who  rio  irished  in  the  seventeenth  century,  and  wrote  a  book 
called  "  The  Spiritual  Guide."  They  argue  thus  :  —  "  The 
apostle  tells  us,  that  '  the  Spirit  makes  intercession  for,'  or 
in  '  us.'  Now,  if  the  Spirit  pray  in  us,  we  must  resign  our- 
selves to  his  impulse  j.  .  j  remaining  in  a  state  of  absolute 
rest,  or  quietude,  till  we  attain  the  perfection  of  the  unitive 
life  "  —  a  life  of  union  with,  and,  as  it  should  seem,  of  absorp- 
tion in,  the  Deity.  .  ' 


KNIPPERrOLINGS. 

A  DENOMINATION  in  the  sixteenth  century,  so  called  from 
Bertrand  Knipperdoling,  who  taught  that  the  righteous, 
before  the  day  of  judgment,  shall  have  a  monarchy  on  earth, 
and  the  wicked  be  destroyed  ;  that  men  are  not  justified  by 
their  faith  in  Christ  Jesus  ;  that  there  is  no  original  sin ; 
that  infants  oi'jht  not  to  be  baptized,  and  immersion  is  the 
only  mode  of  baptism ;  that  every  one  has  authority  to 
preach,  and  administer  the  sacraments;  that  men  are  not 
obliged  to  pay  respect  to  magistrates ;  that  all  things  ought 
to  be  in  common;  and  that  it  is  lawful  to  marry  many 
wives. 


*-Lv. 


981. 


MENDJEANS  —  HUGGLET0NIAN8. 


MENDJEANS,    MENDAITES, 

OR 

DISCIPLES  OF  ST.  JOHN,  THAT  IS,  THE  BAPTIST. 

Fro.m  twenty  to  twenty-five  thousand  families  of  this  sect 
Btili  remain,  chiefly  in  the  neighborhood  of  Bassora,  a  city 
between  Arabia  and  Persia,  on  the  extremity  of  the  desert  of 
Irac.  They  are  sometimes  called  Christians  of  St.  John  —  a 
name  which  they  probably  received  from  the  Turks,  and  to 
•  which  they  contentedly  submit  for  the  sake  of  the  toleration 
it  affords  them ;  but  they  are  better  known  in  ecclesiastical 
history  as  Hemero  (or  every  day)  Baptists,  from  their  frequent 
washinzs. 


MUGGLETONIANS. 

The  follovyers  of  Ludovic  Muggleton,  a  journeyman  tailor, 
who,  with  his  companion  Reeves,  set  up  for  great  propnets, 
in  the  time  of  Cromwell.  They  pretended  to  absolve  or 
condemn  whom  they  pleased,  and  gave  out  that  they  were 
the  two  last  witnesses  spoken  of  in  the  Revelation,  who 
were  to  appear  previous  to  the  final  destruction  of  the  world. 
They  affirmed  that  there  was  no  devil  at  all.  without  the  body 
of  man  or  woman ;  that  the  devil  is  man's  spirit  of  unclean 
reason  and  cursed  imagination;  that  the  ministry  in  this 
world,  whether  prophetical  or  ministerial,  is  all  a  lie,  and 
abomination  to  the  Lord ;  with  a  variety  of  other  vain  and 
inconsistent  tenets. 

Muggleton  died  in  1697,  and  on  hia  gravestone  is  this 
inscription :  — 


''■  ■"'••'rilimililil-nr-flTriltlii  -n    Tr 


roNIANg. 

JAITES, 
II, 

IS,  THE  BAPTIST. 

d  families  of  this  sect 
ood  of  Bassora,  a  city 
tremity  of  the  desert  of 
'istians  of  St.  John  —  a 
om  the  Turks,  and  to 
sake  of  the  toleration 
mown  in  ecclesiastical 
ists,  from  their  frequent 


NS. 

n,  a  journeyman  tailor, 
up  for  great  propnets, 
etended  to  absolve  or 
ive  out  that  they  were 
I  the  Revelation,  who 
structfon  of  the  world, 
at  all.  without  the  body 
lan's  spirit  of  unclean 
t  the  ministry  in  this 
erial,  is  all  a  lie,  and 
iety  of  other  vain  and 

bia  gravestone  is  this 


TEZIDEES.  285 

"  Whilst  mausoleums  and  large  inscriptions  give 
Might,  spleniior,  and,  past  death,  make  potents  live, 
It  is  enough  briefly  to  write  tliy  name  : 
Succeeding  times  by  that  will  read  thy  fame  ; 
Thy  deeds,  thy  acts,  around  the  world  resound  ; 
No  foreign  soil  where  Muggleton's  not  found." 

The  raven  plume  of  oblivion  hath  long  ago  waved  over  this 
prophet's  grave. 


YEZIDEES, 


WORSHIPPERS  OF  THE  DEVIL. 

From  a  very  interesting  work  recently  pi  iblished  by  Asahel 
Grant,  M.  D.,  a  medical  missionary  to  the  Nestorians,  we 
copy  the  following  account:  — 

"  The  passage  of  the  Tigris  transferred  me  from  Mesopo- 
tamia into  Assyria,  and  I  stood  upon  the  ruins  of  Nineveh, 
'  that  great  city,'  where  the  prophet  Jonah  proclaimed  the 
dread  message  of  Jehovah  to  so  many  repenting  thousands, 
whose  deep  humiliation  averted  for  a  time  the  impending  ruin. 
But  when  her  proud  monarchs  had  scourged  idolatrous  Israel, 
and  carried  the  ten  tribes  into  captivity,  and  raised  their 
hands  against  Judah  and  the  holy  city,  the  inspired  strains 
of  the  eloquent  Nahum,  clothed  in  terrible  sublimity  as  they 
were,  met  their  full  accomplishment  in  the  utter  desolation 
of  one  of  the  largest  cities  on  which  the  sun  ever  shone. 
'  Nineveh  is  laid  waste  !  who  will  bemoan  her  7  She  is 
empty,  and  void,  and  waste ;  her  nobles,  dwell  in  the  dust ; 
her  people  are  scattered  upon  the  mountains,  and  no  man 
gathereth  them.' 

"  Where  her  gorgeous  palaces  once  resounded  to  the  strains 
of  music  and  the  shouts  of  revelry,  a  few  black  tents  of  the 


'»  ,  ■;. 


^1 


IJ 


IfrilMrtMM. 


■"^*«, 


f^ 


» --, 


286 


TEZIDEE9,    OB 


wandering  Arab  and  Tflrkomftn  are  now  scattered  among 
the  shapeless  mounds  of  earth  and  rubbish,  — the  ruins  of  the 
city,  — as  if  in  mockery  of  her  departed  glory;  Awhile  their 
tenants  were  engaged  in  the  fitting  employment  of  weaving 
'sackcloth  of  hair,'  as  if  for  the  mourning  attire  of  the 
world's  great  emporium,  whose  'merchants'  were  'multi- 
plied above  the  stars  of  heaven.'  The  largest  mound,  from 
which  very  ancient  relics  and  inscriptions  are  dug,  is  now 
crowned  with  the  Moslem  village  of  Neby  Yunas,  or  the 
prophet  Jonah,  where  his  remains  are  said  to  be  interred, 
and  over  which  has  been  reared,  as  his  mausoleum,  a  temple 
of  Islam. 

"  Soon  after  leaving  the  ruins  of  Nineveh,  we  came  in 
sight  of  two  villages  of  the  Yezidees,  the  reputed  worshippers 
of  the  devil.     Large  and  luxuriant  olive-groves,  with  their 
rich  green  foliage,  and  fruit  just  ripening  in  the  autumnal 
sun,  imparted  ?uch  a  cheerful  aspect  to  the  scene  as  soon 
dispelled  whatever  of  pensive  melancholy  had  gathered  around 
me,  while  treading  upon  the  dust  of  departed  greatness. 
Several   white   sepulchres  of  Yezidee  sheiks   attracted  at- 
tention as  I  approached  the  villages.    They  were  in  the  form 
of  fluted  cones  or  pyramids,  standing  upon  quadrangular 
bases,  and  rising  to  the  height  of  some  twenty  feet  or  more. 
We  became  the  guests  of  one  of  tho  chief  Yeaidees  of  Baa- 
sheka,  whose  dwelling,  like  others  in  the  place,  was  a  rude 
stnne  structure,  with  a  flat  terrace  roof.     Coarse  felt  carpets 
were  spread  for  our  seats  in  the  open  court,  and  a  formal 
welcome  was  given  us;  but  it  was  evidently  not  a  very  cordial 
one.     My  Turkish  cavass  understood  the  reason,  and  at  once 
removed  it.     Our  host  had  mistaken  me  for  a  Mahometan, 
towards  whom  the  Yezidees  cherish  a  settled  aversion.     As 
soon  as  I  was  introduced  to  him  as  a  Christian,  and  he  had 
satisfied  himself  that  this  was  my  true  character,  his  whole 
deportment  was  changed.     He  at  once  gave  me  a  new  and 
cordial  welcome,  and  set  about  supplying  our  wants  with 
new  alacrity.     He  seemed  to  feel  that  he  had  exchanged  a 
Moslem  foe  for  a  Christian  friend,  and  I  became  quite  satis- 


'^i"iiTfih*-  'I  iViiitfciilJiirrT^ikfiliMlMMiiiri 


Kluirmiiiiiriryiiiiiii  .i,-.. 


^—^■1  ."Ml  itMtnm^iwmm- 


e  now  scattered  among 
bbish,  —  the  ruins  of  the 
arted  glory;  Arhile  their 
employment  of  weaving 
mourning  attire  of  the 
erchants'  were  'multi- 
he  largest  mound,  from 
iptions  are  dug,  is  now 
af  Neby  Yunas,  or  the 
ire  said  to  be  interred, 
lis  mausoleum,  a  temple 

f  Nineveh,  we  came  in 
the  reputed  worshippers 
olive-groves,  with  their 
»ening  in  the  autumnal 
t  to  the  scene  as  soon 
oly  had  gathered  around 

of  departed  greatness, 
ee  sheiks   attracted  at- 

They  were  in  the  form 
ing  upon  quadrangular 
le  twenty  feet  or  more, 
chief  Yeaidees  of  Baa- 

thc  place,  was  a  rude 
yf.  Coarse  felt  carpets 
en  court,  and  a  formal 
lently  not  a  very  cordial 
the  reason,  and  at  once 

me  for  a  Mahometan, 
I  settled  aversion.     As 

Christian,  and  he  had 
le  character,  his  whole 
e  gave  me  a  new  and 
plying  our  wants  with 
tt  he  had  exchanged  a 
i  I  became  quite  satis- 


WORSHIPPER3    or    THE    DEVII,, 


S87 


fied  of  the  truth  of  what*  I  had  often  heard,  —  that  the  Yezi- 
dees  are  friendly  towards  the  professors  of  Christianity. 

"  They  are  said  to  cherish  a  high  regard  fur  the  Christian 
religion,  of  which  clearly  they  have  some  corrupt  remains. 
They  practise  the  rite  of  baptism,  make  the  sign  of  the 
cross,  BO  emblematical  of  Christianity  in  the  East,  put  off 
their  shoes,  and  kiss  the  threshold  when  they  enter  a  Christian 
church ;  and  it  is  said  that  they  oilen  speak  of  wine  as  the 
blood  of  Christ,  hold  the  cup  with  both  hands,  alter  the 
sacramental  manner  of  the  East,  when  drinking  it,  and,  if  a 
drop  chance  to  fall  on  the  ground,  they  gather  it  up  with 
religious  care. 

"  They  believe  in  one  supreme  God,  and,  in  some  sense  at 
least,  in  Christ  as  a  Savior.  They  have  pIso  a  remnant  of 
Sabianism,  or  the  religion  of  the  ancient  fire-worsliippers. 
They  bow  in  adoration  before  the  rising  sun,  and  kiss  his 
first  rays  when  they  strike  on  a  wall  or  other  object  near 
them ;  and  they  will  not  blow  out  a  candle  with  their  breath, 
or  spit  in  the  fire,  lest  they  should  defile  that  sacred  element. 

"  Circumcision  and  the  passover,  or  a  sacrificial  festival 
allied  to  the  passover  in  time  and  circumstance,  seem  also  to 
identify  them  with  the  Jews;  and,  altogether,  they  certainly 
present  a  most  singular  chapter  in  the  history  of  man. 

"  That  they  are  really  the  worshippers  of  the  devil  can 
only  be  true,  if  at  all,  in  a  modified  sense,  though  it  is  true 
that  they  pay  him  so  much  deference  as  to  refuse  to  speak  of 
him  disrespectfully,  (perhaps  for  fear  of  his  vengeance;)  and, 
instead  of  pronouncing  his  name,  they  call  him  the  '  lord  of 
the  evening,'  or  '  prince  of  darkness ; '  alsr  "t  eik  Maazen, 
or  Exalted  Chief  Some  of  them  say  that  Saiai  was  a  fallen 
angel,  with  whom  God  was  angry ;  but  he  will  at  some  future 
day  be  restored  to  favor,  and  there  is  no  reason  why  they 
should  treat  him  with  disrespect. 

"  The  Christians  of  Mesopotamia  report  that  the  Yezidees 
make  votive  offerings  to  the  devil,  by  throwing  money  and 
jewels  into  a  certain  deep  pit  in  the  mountains  of  Sinjar, 
where  a  large  portion  of  them  reside;  and  it  is  said  that 


u 


•V*  .-"k. 


■m 


) — , 


283 


ORKKK    OR    RUSSIAN     CHURCH. 


wlien  that  district,  \Vhich  has  kmg  been  independent,  wan 
Bubjugnted  by  the  Turks,  the  pachu  compelled  the  Yezidee 
priest  to  disclowe  the  place,  and  then  plundered  it  of  a  large 
treasure,  the  ofterings  of  centuries.  The  Yezidees  here  call 
themselves  Daseni,  probably  from  the  ancient  name  of  the 
district,  Dasen,  which  was  a  Christian  bishopric  in  early 
times.  Their  chief  place  of  concourse,  the  religious  temple 
of  the  Yezidees,  is  said  to  have  once  been  a  Christian  church 
or  convent.  The  lute  Mr.  Rich  speaks  of  the  Yezidees  as 
'  lively,  brave,  hospitable,  and  good-humored,'  and  adds  that, 
'  under  the  British  government,  much  might  be  made  of 
them.' 

"  The  precise  number  of  the  Yezidees  it  is  difficult  to 
estimate,  so  little  is  known  of  them ;  but  it  is  probable  that 
we  must  reckon  them  by  tens  of  thousands,  instead  of  the 
larger  computations  which  have  been  made  b  some  travel- 
lers, who  have  received  their  information  mere.y  from  report. 
Still  they  are  sufficiently  numerous  to  form  an  important 
object  of  attention  to  the  Christian  church ;  and  I  trust,  as 
we  learn  more  about  them,  sympathy,  prayer,  and  effort,  will 
be  enlisted  in  their  behalf  It  will  be  a  scene  of  no  ordinary 
interest  when  the  voice  of  prayer  and  praise  to  God  shall 
ascend  from  hearts  now  devoted  to  the  service  of  the  prince 
of  darkness,  '  the  worshippers  of  the  devil '  1  May  that  day 
be  hastened  on  !  " 


GREEK  OR  RUSSIAN  CHURCH. 


!•■ 


The  Greek  church  separated  from  the  Latin  or  Romish 
church  about  A.  D.  1054.  It  is  under  the  jurisdiction  of  the 
patriarchs  or  bishops  of  Constantinople,  Alexandria,  Antioch, 
and  Jerusalem.  The  Greek  or  Russian  church  is  very  ex- 
tensive. Its  jurisdiction  embraces  more  territory  than  that  of 
the  Roman  see.  The  population  of  this  church  is  estiniiUed 
at  atout  forty  niillions. 


CHURCH. 

been  independent,  wan 
compelled  the  Yezidee 
plundered  it  of  a  large 
The  Yezidees  here  call 
le  ancient  name  of  the 
itian  binhopric  in  early 
^sc,  the  religious  temple 
been  a  Christian  church 
nks  of  the  Yczidees  as 
iimored,'  and  adds  that, 
ich  might  be  made  of 

zidces  it  is  difficult  to 
but  it  is  probable  that 
lousands,  instead  of  the 
I  made  b  some  travel- 
tion  mere.y  from  report, 
to  form  an  important 
church ;  and  I  trust,  as 
,  prayer,  and  effort,  will 
!  a  scene  of  no  ordinary 
nd  praise  to  God  shall 
le  service  of  the  prince 
devil ' !     May  that  day 


CHURCH. 

n  the  Latin  or  Romish 
3r  the  jurisdiction  of  the 
e,  Alexandria,  Antioch, 
sian  church  is  very  ex- 
ire  territory  than  that  of 
this  church  is  estiii3>Ued 


"H^'i 


GREEK    OR    RUSSIAN    CHURCH. 


2Sd 


The  following  are  H«').ne  of  ihe  chief  tenets  held  by  the 
Greek  or  RuHHian  church:— They  dimmn  the  authority  of 
the  po|)e,  and  deny  that  the  church  of  Rome  is  the  true  cath- 
olic  church.     They  do  not  i)..pti/.e  their  children  till  they  are 
three,  (our,  five,  six,  ten,  nay,  .sometimes  eighteen  years  of 
age :  baptism  is  performed  by  trine  innnersion.     They  insist 
that  the  sacrament  of  the  Lor.l's  supper  ought  to  be  admin- 
istered in  both  kinds,  and  they  give  the  sacrament  to  children 
immediately  after  bapti.sm.     They  grant  no  indulgences,  nor 
do  they  lay  any  claim  to  the  character  of  infiillibiMty,  like  the 
church  of  Rome.     They  deny  that  there  is  any  such  place  as 
purgatory  ;  notwith.standiiig,  they  pray  for  the  dead,  that  God 
would  have  mercy  on  them  at  the  general   judgment.     They 
practise  the  invocation  of  saints ;  though,  they  say,  they  do 
not  invoke  them  as  deities,  but  as  interces.sors   with  God. 
They  exclude  confirmation,  extreme  unction,  and  matrimony^ 
out  of  the  seven  sacraments.     They  deny  auricular  confession 
to  be  a  divine  precept,  and  say  it  i.s  only  a  po.^itive  injunction 
of  the  church.     They  pay  no  religious  homage  to  the  euoha- 
nst.     They  administer  the  communion  in  both  kinds  to  the 
laity,  both  in  sicWiess  and  in  health,  though  they  have  never 
applied  themselves  to  their  confessors,  because  they  are  per- 
suaded that  a  lively  faith  is  all  which  is  requisite  for  the  wor- 
thy receiving  of  the  Lord's  supper.     They  maintain  that  the 
Holy  Ghost  proceeds  only  from  the  Father,  and  not  from  the 
Son.     They   believe  in  predestination.     They  admit  of  no 
images  in  relief  or  embo.s.sed  work,   but  use  paintings  and 
sculptures  in  copper  or  silver.     They  approve  of  the  marriage 
of  priests,  provided  they  enter  into  that  state  before  their  ad- 
mission  into  holy  orders.     They  condemn  all  fourth  mar- 
riages.    They  observe  a  number  of  holy  days,  and  keep  four 
fasts  in   ,j    year  more  solemn  than  the  rest,  of  which  the  fast 
in  Lent,  before  Easter,  is  the  chief     They  believe  the  doc 
trine  of  consubstantiation,  or  the  union  of  the  body  of  Christ 
with  the  sacramental  bread. 

The  Russians  adhere  to  the  doctrine  and  ceremonies  of 
the  Greek  church,  though  they  are  now  independent  of  the    ' 
25 


i 


■m 


■  *  • 


;"i 


S90 


I>RIMtTIV£    CHHIHTIANS- 


THIMTAKIANS. 


patriarch  of  CunHtiuitiiioplc.  Tlio  churcli  Hervice  is  con- 
taihcd  in  twoiity-four  vuIuiiich,  fi)iio,  in  tlio  Sckvoniiin  ian- 
gu.ig(>,  which  is  not  well  undnrHtood  by  the  comnion  people. 


PRIMlTIVi;    CHKISTIANS. 

A  NKW  sect,  professing  to  be  an  association  of  Cliristinns  to 
promote  the  revival  and  spread  of  primitive  Cliri«tianity,  has 
recently  Mprimjf  up  at  IJradtord,  in  England.  ItH  originatora, 
or  fonnders,  are  a  Mr.  Barker  and  a  Mr.  Trotlier,  who  have 
rectnlly  been  expelled  from  the  ministry  of  tltfNew  Connec- 
tion of  iMethodist.s,  by  the  annual  assembly  or  conference  of 
the  members  of  that  Ixxly,  for  some  diiVurence  of  opinion  on 
doctrinal  points  between  them  and  the  conference. 


I 


; 


TRINITARIANS. 

By  this  term  wc  are  to  understand  those  who  iK-lieve  that 
there  are  three  distinct  persons  in  the  God.'iead,  the  Father, 
Son,  and  IIoi.y  Spirit,  the  ame  in  substance,  e<iual  in  power 
and  dignity,  and  thit,  these  '  'irec  are  our.  Hence  it  is  said  they 
believe  in  x  triune  God.  (See  Deut.  6:4.  3  Kings  19  :  15. 
Ps.  19:1;  83:  18;  139:7.  Isa.  6:  3,9;  9:6;  II  :3;  14:5, 
23, 2.i.  Jer.  17  :  10 ;  23  : 6.  Ezek.  8:1,3.  Matt.  3  :  16, 17 ; 
9:6;  18:  20;  23:19.  Luke  1  :  76  ;  24  :  25.  John  1:1; 
2:1;  5  :  19,  23  ;  10  :  30  ;  16  :  10,  15.  AcU  6  :  4  ;  28  :23, 
25.  Rom.  1  : 5 ;  9  :  5  ;  14  :  12,  19.  1  Cor.  2  :  10 ;  8  : 6. 
2  Cor.  13 :  14.  Phil.  2 : 5, 6,  7,  &,c. ;  3 :  21.  Heb.  1 :  3, 6, 
10,  11,  12;  9:14;  13:8.  1  John  5 :  7,  20.  Rev.  1:4, 
5,  6,  8  ;  3  :  14  ;  5  :  13,  &c.)  The  Unitarians  believe  t|iat 
there  is  but  one  person  in  th6  Godhead,  and  that  this  persoo 


m 


HIMTAIIIANS. 

lurcli  service  is  con- 
II  tlio  Sc^uvoiiinii  lan- 
f  the  coniiiiuii  people. 


riANS. 

cintion  of  CliriHtiiins  to 
iiitivR  ChriKtiunity,  has 
rhtnd.  ilH  oriiriiintors, 
Mr.  Trotlier,  who  have 
ry  of  tli*^  New  Coiinec- 
•inl)ly  or  confcrciicn  of 
libroiicu  of  opinion  ua 
:  conference. 


IS. 

tliose  who  iK'lieve  that 
Godhead,  tlic  Father, 
listancc,  e(nial  in  power 
.  Hence  it  is  said  they 
fS :  4.  a  Kings  19  :  16. 
9;9:6;  11:;3;  14:5, 
:l,3.  Matt. :):  16,17; 
;  24  :  25.  John  1:1; 
i.  Act8  6:4;  28:23, 
1  Cor.  2  :  10  ;  8  :  6. 
;  3:21.  Heb.  1:3,6, 
5  :  7,  20.  Rev.  1  :  4, 
Unitarians  believe  tjiat 
id,  and  that  this  person 


TRINITARIANS. 


891 


'u  the  Father  ;  and  they  inxist  that  the  Trinitarian  difltinctioo 
of  persons  ih  contradictory  and  almurd. 

The  unity  of  U(mI  in  a  doctrine  which  both  parties  consid* 
er  the  foundation  of  all  true  religion. 

Althoujrh  the  (loctrinc  of  the  Trinity  is  oMensihly  the  main 
subject  of  diHpiite  between  Trinitarians  tind  Unitarians,  yet 
it  is  in  reality  rcspeclinrr  the  character  of  Christ.  Those 
who  believe;  in  his  pro|)er  deity  very  easily  dispose  of  all  the 
other  di»iculti»s  in  the  Trinitit.iii  system  ;  while  anti-Trin- 
itaiians  find  more  fault  with  this  doctrine  than  any  other  in 
the  Trinitarian  creed  ;  and  the  grand  obstacle  to  their  recop- 
lion  of  the  Trinitarian  faith  is  removed,  when  they  can  admit 
that  Jesus  Christ  is  (iod,  as  well  as  man  ;  so  that  the  burden 
of  labor,  on  both  sides,  is  either  to  prove  or  disprove  the 
proper  deity  of  the  Son  of  God. 

In  proof  of  this  doctrine,  the  Trinitarians  urge  inanv  decla- 
rations  of  the  Scripture,  which,  in  their  opinion,  admit  of  no 
consistent  explanation  upon  the  Unitarian  sclicme ;  tliey  there 
find  that  oflices  are  assigned  to  Christ,  and  to  the  Holy  Spirit, 
which  none  but  Gol  can  perform;  particularly  the  creatitm 
of  the  world,  and  tiie  grand  <leeisions  of  ih^' day  of  judgment. 
As  they  read  the  Scriptures,  the  attributes  of  omnipotcnrc, 
omniscicnrr,  omnipriscucr,  tinthtinirrabl'iirsn,  and  fttrnih/,  are 
ascribed  to  Jesus  Christ;  and  they  infer  that  a  iieing  to 
whom  all  these  perfections  are  ascribe  I  niudt  be  truly  God, 
coeejual  and  coiiternal  with  the  Father. 

The  Unitarians,  on  the  other  h  itid,  contend  that  some  of 
these  passages  are  interpolationa,  and  that  the  others  arc  either 
mistranslated  or  misunderstood.  The  passajie  in  John,  in 
particular,  respecting  the  thrre  that  bear  ros  ord,  &,c.,  has 
been  set  aside  by  such  high  authority,  that  they  consider  it 
unfair  to  introduce  it  in  the  controversy. 

The  excellent  and  learned  Stillingfleet,  in  the  preface  to 
his  Vindication  of  the  Doctrine  of  the  Trinity,  says,  "  Since 
b«<h  sides  yield  that  the  matter  they  dispute  about  is  above 
their  reach,  the  wisest  course  they  can  take  is,  to  assert  and 


*j 


t  ■ . 


■f  filA 


•T' 


292 


MILLENARIANS. 


defend  what  is  revealed,  and  not  tohe  peremptory  and  quarrel- 
some about  that  which  is  acknowledged  to  be  above  our  com- 
prehension ;  I  mean  as  to  the  manner  how  the  three  persona 
partake  of  the  divine  nature." 


MILLENARIANS. 


The  Millenarians  are  those  who  believe  thai  Christ  will 
reign  personally  on  earth  for  a  thousand  years;  and  their 
n?.me,  taken  from  the  Latin  milk,  a  thousand,  has  a  direct 
allusion  to  the  duration  of  the  spiritual  empire. 

The  doctrine  of  the  millennium,  or  a  future  paradisaical 
state  of  tlie  earth,  it  is  said,  is  not  of  Christian,  but  of  Jewish 
origin.  The  tradition  is  attributed  to  Elijah,  which  fixes  the 
duration  of  the  world,  in  its  present  imperfect  con'lition,  to 
six  thousand  years,  and  announces  the  approach  of  a  Sabbath 
of  a  thousand  years  of  universal  peace  and  plenty,  to  be 
ushered  in  by  the  glorious  advent  of  the  Messiah.  This  idea 
may  be  traced  in  the  Epistle  of  Barnabas,  and  in  the  opin- 
if)ns  of  Papias,  who  know  of  no  written  testimony  in  its  be- 
half. It  was  adopted  by  the  author  of  the  Revelation,  by 
Justin  Martyr,  by  Irena^us,  and  by  a  long  succession  of  the 
fathors.  As  the  theory  is  animating  and  consolatory,  when 
it  is  divested  of  cabalistic  nund)ers  and  allegorical  decortv- 
tions,  it  will  no  doubt  always  retain  a  number  of  adher- 
ents. 

However  the  Millenarians  may  differ  among  themselves 
res])ecting  the  nature  of  this  great  event,  it  is  agreed,  on  all 
hands,  that  such  a  revolution  will  be  effected  in  the  latter 
days,  by  which  vice  and  its  attendant  misery  shall  be  banished 
from  the  earth ;  thus  completely  forgetting  all  those  disseiv 
sions  and  animosities  by  which  the  religious  world  hath  been 
agitated,  and  terniiuating  the  grand  drama  of  Providence  with 


WHITEriELD    CALVINISTIC    METHODISTS. 


293 


peremptory  and  quarrel- 
id  to  be  above  our  com- 
how  the  three  persons 


fS. 

elieve  that  Christ  will 
isand  years ;  and  their 
thousand,  has  a  direct 
1  empire. 

r  a  future  paradisaical 
I'iiristian.  but  of  Jewish 
Elijah,  whicii  •ixes  the 
imperfect  con'htion,  to 
i  approach  of  a  Sabbath 
ace  and  plenty,  to  be 
lie  Messiah.     This  idea 
■nai)as,  and  in  the  opin- 
ten  testimony  in  its  be- 
ef the  Revelation,  by 
long  succession  of  the 
and  consolatory,  when 
and  allegorical  decoriv- 
n  a  number   of  adher- 

ffer  among  themselves 
;nt,  it  is  agreed,  on  all 
s  effected  in  the  latter 
[iiisery  shall  be  banished 
etting  all  those  dissen- 
ligious  world  hath  been 
ama  of  Providence  with 


universal  felicity.  We'  are  not  unmindful  of  the  prophetic 
language  of  Isaiah,  (49:22,  23,)  together  with  a  sublimft 
passage  from  the  book  of  the  Revelation,  (11:15,)  with 
which  the  canon  of  Scripture  concludes — "Thussaith  the 
Lord  God,  Behold,  I  will  lift  up  mine  hand  to  the  Gentiles, 
and  set  up  my  standard  to  the  people.  And  kings  shall  be 
thy  nursing  fathers,  and  their  queens  thy  nursing  mothers, 
[they  shall  become  good  themselves,  and  ()e  the  protectors  of 
religion  and  liberty,]  and  thou  shalt  know  that  I  am  the  Lord, 
for  they  shall  not  be  ashamed  that  wait  for  me.  And  the 
aeventh  angel  sounded,  and  there  were  great  voices  in  heav- 
en, saymg,  The  kingdoms  of  this  world  are  become  the 
kingdoms  of  our  Lord,  and  of  his  Christ,  and  he  shall  reign 
forever  and  >  "  (See  Matt.  13  :  29,  30  ;  27  :  32.  Luke 
17 :  29,  30.  Acts  3  :  21.  Heb.  1 :  12.  Phil.  3  :  9,  1 1.  2 
Pet.  3:13.  Rev.  20  :  1—6,  and  chaps.  21,  22.  Apoc.  chap. 
21.     Ezek.  chap.  36.) 


WHITEFIELD  CALVINISTIC    METIIODISTO. 

The  Tabernacle  or  Lady  Huntingdon  Connection,  formed 
by  Whitefield,  is  so  called  from  the  name  given  to  several 
places  of  worship,  in  London,  Bristol,  &.c.  In  some  of  the 
chapels  in  this  Connection,  the  service  of  the  church  of 
England  is  read ;  in  others,  the  worship  is  conducted  much 
in  the  same  way  as  among  the  Congregationalists ;  while,  in 
all,  the  system  of  supply  is  more  or  less  kept  up,  consisting  in 
the  employment,  for  a  month  or  six  weeks,  of  ministers  from 
(lifTerent  parts  of  the  country,  who  either  take  the  whole  duty, 
or  assist  the  ^■esident  minister.  Some  of  the  congregations 
consist  of  several  thousand  hearers ;  and,  by  the  blessing  of 
God  on  the  rousing  and  faithful  sermons  which  are  usuallj 
delivered  to  them,  very  extensive  good  is  effected  in  the  waj 
of  conversion.  Most  of  the  ministers  now  employed  as  aup> 
25* 


M 


1.V} 


0§M 


.»,>.«, 


■f 


«M 


NONJURORS NONCOKPORMISTS. 


piles  in  this  Connection  are  of  the  Congiegntional  order,  to 
which,  of  lute  years,  there  appears  to  be  a  gradual  approxima- 
tion ;  and  it  is  nut  improbable  that  ere  long  both  bodies  will 
coalesce.  The  number  of  chapels  belonging  to  this  body,  at 
the  present  time,  is  about  sixty,  in  all  of  which  the  liturgy 
of  the  church  of  England  is  read,  and  most  of  her  forms 
scrupulously  kept  up.  The  ministers,  who  used  formerly  to 
supply  at  difTerent  chapels  in  the  course  of  the  year,  are 
now  become  more  stationary,  and  have  assumed  more  of 
the  pastoral  character.  They  have  a  respectable  college  at 
Cheshunt,  in  Hertfordshire. 

The  Calvinistic  Methodists  in  Wales  are  very  numerous.  — 
See  Biographical  Sketches  of  Whitefield,  Wesley,  and  Lady 
Huntingdon. 


NONJURORS. 

Those  who  refused  to  take  the  oaths  to  government,  and 
who  were,  in  consequence,  under  certain  incap.icitie8,  and 
liable  to  certain  severe  penalties.  The  members  of  the 
Episcopal  church  of  Scotland  have  long  been  denominated 
Nonjurors ;  but  perhaps  they  are  now  called  so  improperly, 
as  the  ground  of  their  difference  from  the  established  church 
is  more  on  account  of  ecclesiastical  than  political  principles. 


NONCONFORMISTS. 

li  ■ 

IThose  who  refuse  to  join  the  established  church.  Non- 
conformists in  England  may  be  considered  of  three  sorts :  — 
1.  Such  as  absent  themselves  from  divine  worship  in  the 
established  church  through  total  irreligion,  and  attend  the 
service  of  no  other  persuasion.  —  2.  Such  as  absent  them- 
i«|res  on  the  plea  of  conscience ;  as,  Presbyterians,  lude- 


...a*-w**.sn*«».'-''»*''.TSSMW%#*>4<^<iW*^^Mv  *a^■ 


'^- 


IT" 


FORMISTS. 

ongicgational  order,  to 
tie  a  gradual  approxitna- 
i  long  both  bodies  will 
longing  to  this  body,  at 
11  of  which  the  liturgy 
uid  most  of  her  forms 
,  who  used  formerly  to 
ourse  of  the  year,  are 
lave  assumed  more  of 
respectable  college  at 

s  are  very  numerous.  — 
eld,  Wesley,  and  Lady 


iths  to  government,  and 
rtain  incapjicities,  and 

The  members  of  the 
ong  been  denommated 
v  called  so  improperly, 

the  established  church 
han  political  principles. 


STS. 

biished  church.  Non- 
lered  of  three  sorts :  — 

divine  worship  in  the 
iligion,  and  attend  the 

Such  as  absent  themj' 
ks,  Presbyterians,  lude- 


CHHISTIAN    CONNECTION, 


295 


pendents,  Baptists,  &c.^-3.  Internal  Nonconformists,  or 
unprincipled  clergymen,  who  applaud  and  propagate  doc- 
trines quite  inconsistent  with  several  of  those  articles  they 
promised  on  oath  to  defend.  The  word  is  generally  used  in 
reference  to  those  ministers  who  were  ejected  from  their  liv- 
ings by  the  Act  of  Uniformity,  in  1662.  The  number  of 
these  was  about  two  thousand.  However  some  affect  to  treat 
these  men  with  indifference,  and  suppose  that  their  con- 
sciences were  more  tender  than  they  need  be,  it  must  be 
remembered  that  they  were  men  of  as  extensive  learning, 
great  abilities,  and  pious  conduct,  as  ever  appeared. 


CHRISTIAN   CONNECTION. 

This  denomination,  among  themselves,  are  generally  called 
simply  Christians.  This  they  do  merely  to  denote  their 
character  as  the  followers  of  Christ ;  but,  when  applied  to 
them  collectively,  it  necessarily  becomes  the  name  of  a  de- 
nomination. They  are  sometimes",  by  their  opposers,  called 
CArist-ians;  but  this  pronunciation  of  the  word  they  uni- 
versally reject  as  very  improper. 

The  Christians  began  to  associate  and  to  form  a  distinct 
people  about  the  beginning  of  the  nineteenth  century,  so  that 
they  may  be  said  to  have  existed  but  about  forty  years. 
They  seem  to  have  sprung  up  almost  simultaneously  in 
different  and  remote  parts  of  the  country,  without  any  in- 
terchange of  sentiments,  concert  of  action,  or  even  knowledge 
of  each  other's  views  or  movements,  till  after  a  public  stand 
had  leeu  taken  in  seversd  parts  of  the  country. 

The  first  branch  arose  in  Virginia  «nd  North  Carolina, 
and  consisted  of  seceders  from  the  Methodists.  At  first,  there 
were  about  one  thousand  communicants. 

The  northern  branch  of  this  denomination  sprung  up  in 
New  England.     It  commenced  by  the  formation  of  several 


^^^m 


.^»  ~.  Mb.  ■•t<^r«va(h-,**;«w.f" 


9M 


CHRISTIAN    CONNECTION. 


new  churches,  under  the  administration  of  a  few  ministers 
who  had  separated  themselves  from  the  Baptists,  who  were 
•con  joined  by  several  other  ministers,  and  nearly  whole 
churches,  from  the  same  denomination. 

The  western  branch  arose  in  Kentucky,  and  was  composed 
of  secedcrs  from  the  Presbyterians.  Some  of  their  ministers 
were  men  of  strong  and  well-cultivated  minds,  who  urged 
forward  the  reform  they  had  undertaken,  till  they  have  spread 
over  most  of  the  Western  States. 

In  all  these  different  sections,  their  leading  purpose,  at  first, 
appears  to  have  been,  not  so  much  to  establish  any  peculiar  or 
distinctive  doctrine,  as  to  assert  for  individuals  and  churches 
more  liberty  and  independence  in  relation  to  matters  of  faith 
and  practice;  to  shake  off  the  authority  of  human  creeds, 
and  the  shackles  of  prescribed  modes  and  forms ;  to  make  the 
Bible  their  only  guide,  claiming  for  every  man  the  right  to 
judge  for  himself  what  is  its  doctrine,  and  what  are  its 
requirements;  and  in  practice  to  follow  more  strictly  the 
simplicity  of  the  apostles  and  primitive  Christians. 

This  clasp  of  believers  recognize  no  individual  as  a  leader 
or  founder,  and  no  man  claims  this  high  eminence,  although 
several  persons  were  instrumental  in  giving  rise  and  progress 
to  the  society.  They  point  all  to  Christ  as  the  Leader  and 
Founder,  and  professedly  labor  to  bring  all  to  the  first  princi- 
ples of  original,  apoetolic  Christianity. 

Seceding,  as  the  first  ministers  did,  from  different  denom- 
inations, they  necessarily  brought  with  them  some  of  the 
peculiarities  of  faith  and  usage  in  which  they  had  been 
educated.  But  the  two  prominent  sentiments  that  led  them 
out,  both  kept  them  together,  by  rendering  them  tolerant 
toward  each  other,  and  gradually  brought  iham  to  be  very 
similar  both  in  faith  and  practice.  These  two  sentiments 
were,  that  the  Scriptures  only  should  be  consulted  as  a  rule 
of  faith  and  duty,  and  that  all  Christians  should  enjoy  uni- 
versal toleration.  Hence  scarcely  any  churches  have  written 
creeds,  although  nearly  all  record  their  principles  of  action. 
Very  few  are  Trinitarians,  though  nearly  all  believe  in  the 


r 


TION. 

ion  of  a  few  ministers 
the  Baptists,  who  were 
ers,  and  nearly  whole 
1. 

cky,  and  was  composed 
Some  of  their  ministers 
ted  minds,  who  urged 
en,  till  they  have  spread 

leading  purpose,  at  first, 
'stnblish  any  peculiar  or 
dividuals  and  churches 
tion  to  matters  of  faith 
ority  of  human  creeds, 
and  forms ;  to  make  the 
svery  man  the  right  to 
ine,  and  what  are  its 
)llow  more  strictly  the 
ive  Christians, 
o  individual  as  a  leader 
igh  eminence,  although 
fiviiig  rise  and  progress 
irist  as  the  Leader  and 
ig  all  to  the  first  princi- 

from  different  denom- 
ith  them  some  of  the 

which  they  had  been 
ntiments  that  led  them 
endering  them  tolerant 
aught  them  to  be  very 

These  two  sentiments 
be  consulted  as  a  rule 
:ians  should  enjoy  uni> 
y  churches  have  written 
jr  principles  of  action, 
iarly  all  Iwlieve  in  the 


■•fisfyWW^'^^t-ir  ~.,'*;>'*'M5*'-^i^^»*5,/>4^'V!-''-^**->'«-i-? 


CHRISTIAN    CONNECTION. 


297 


preexistence  and  proper  Sonship  of  Christ.  Perhaps  not 
any  believe  in  or  practise  sprinkling,  but  almost  all  practise 
immersion ;  from  which  circumstance  many,  though  very 
improperly,  call  them  Christian  Baptists. 

Perfect  uniformity  does  not  exist  anwrng  all  the  members 
of  this  community,  although  the  approximation  to  it  is  far 
greater  than  many  have  supposed  it  ever  could  be  without  a 
written  creed.  But  there  are  several  important  points  in 
which  they  generally  agree  fully ;  and  these  are  regarded  as 
sufficient  to  secure  Christian  character,  Christian  fellowship, 
and  concert  of  action.  Some  of  these  points  are  the  fol- 
lowing:—  That  the  Scriptures,  including  the  Old  and  New 
Testament,  were  given  by  inspiration  of  God,  and  arc  suffi- 
cient to  teach  what  men  should  believe,  and  what  they 
should  practise.  That  every  man  has  a  right  to  study  the 
Scriptures,  and  to  exercise  his  own  judgment  with  regard  to 
their  true  import  and  meaning.  That  there  is  one  God, 
perfect  and  iiifmite.  That  Jesus  Christ  is  the  Son  of  God 
in  the  highest  ])ossibk'  souse,  and  that  salvation  is  found  in 
him  alone.  That  all  men  have  sinned  iisid  come  short  of  the 
glory  of  God,  therefore  are  polluted  and  guilty.  That  no 
transgressor  can  find  pardon  but  by  repentance  and  faith  in  , 
Jesus  Christ.  That  the  Holy  Spirit  reproves  all  sinners,  and 
comforts  all  Christians.  That  whoever  has  sinned  has  also 
a  way  of  salvation  set  before  him.  That  pardon  and  eternal 
salvation  are  found  alone  through  regeneration.  That  none 
are  proper  subjects  of  church  membership,  or  the  ordinances, 
except  the  regenerated.  That  God  calls  men  to  the  ministry, 
and  no  others  are  his  true  ministers.  That  perseverance  to 
the  end  is  the  only  condition  on  our  part  that  can  secure  our 
eternal  happiness.  That  revivals  of  religion  are  of  the  first 
importance,  and  should  be  labored  for  continually.  That 
every  believer  should  be  immersed,  ayd  become  a  public 
member  of  some  visible  church.  That  every  church  should 
cMitinue  to  observe  the  Lord's  supper.  That  there  will  be  a 
resurrection  of  the  dead,  both  of  the  just  and  of  the  unjust ; 
and  that,  at  the  day  of  judgment,  the  righteous  and  the  wicked 


■I 

I- 


■■; 


v 


ns 


CHRISTIAN    CONNECTION. 


; 


will  be  separated,  and  pass,  the  righteous  into  everlasting 
life,  and  the  wicked  into  eternal  damnation. 

On  iill  the  a  ove  points,  there  is  but  very  little  dillerence 
of  opinion  or  practice  throughout  the  whole  body. 

Candidates  lor  baptism  and  church  membership  are  re- 
quired to  give  the  reason  of  their  hope,  by  a  relation  of 
their  Christian  experience ;  and  persons  coming  from  other 
churches  iire  expected  to  furnish  satisfactory  testimonials  of 
their  Christian  character. 

Their  communions  are  always  open  and  free  for  all  Chris- 
tians of  every  denomination ;  but  no  unconverted  or  immoral 
perton  is  invited  to  the  Lord's  table. 

Each  church  is  so  far  independent  as  to  have  a  right  to 
transact  all  its  internal  affairs  without  foreign  interference. 
E\ery  church  makes  ciioice  of  its  own  minister,  agrees  on 
itF  own  principles  of  action,  and  administers  its  own  disci- 
pline, as  they  understand  the  New  Testament;  but  the 
imposition  of  iiands  is  invariably  administered  by  ordained 
ministers. 

The  connection  between  the  several  churches,  and  between 
the  ministers,  is  kept  up  by  means  of  associations  called  con- 
ferences, each  of  which  is  generally  composed  of  the  ministers 
and  churches  within  a  certain  district.  These  hold  annual 
sessions,  at  which  the  ministers  meet  in  person,  and  the 
churches  by  delegates.  The  churches  and  ministers  are 
generally  thus  associated;  but,  if  any  choose  not  to  do  so, 
the  fraternid  bonds  are  not  thereby  impaired. 

Very  few  of  their  ministers  are  thoroughly  educated  men ; 
but  they  are  generally  well  acquainted  with  the  Bible,  and  many 
of  them  good  sermonizers  and  powerful  preachers.  All  the 
important  means  by  which  pure  Christianity  may  be  advanced 
are  fast  gaining  favor  both  i:i  the  ministry  and  the  churches. 

Within  the  last  few  years,  there  has  been  a  very  rapid 
spread,  and  great  increase ;  while  all  has  been  settling  upon 
a  firm  and  consistent  basis.  While  many  are  engaged  calling 
sinners  to  repentance,  the  churches  are  set  in  order,  and  thus 
mightily  the  word  of  God  grows  and  prevails. 


:tion. 


PUS£yiT£S. 


29d 


;hteou3  into  everlasting 
nation. 

»ut  very  little  dilTerence 
I  wiiole  body, 
ch  membership  are  re- 
hope,  by  a  relaticm  of 
WI18  coming  from  other 
isfactory  testimonials  of 

n  and  free  for  all  Chris- 
unconverted  or  innnoral 

t  as  to  have  a  right  to 
lut  foreign  interference. 
}\vn  minister,  agrees  on 
ninisters  its  own  disci- 
w  Testament;  but  the 
Iministered  by  ordained 

il  churches,  and  between 
associations  called  call' 
omposed  of  the  ministers 
ct.  These  hold  annual 
eet  in  person,  and  the 
ihes  and  ministers  are 
ly  choose  not  to  do  so, 
npaired. 

L>roughly  educated  men ; 
with  the  Bible,  and  many 
rful  preachers.  All  the 
itianity  may  be  advanced 
listry  and  the  churches, 
has  been  a  very  rapid 
has  been  settling  upon 
nany  are  engaged  calling 
ire  set  in  order,  and  thu$ 
prevails. 


I'USEYITES. 

Tnis  scliool  of  theology,  which  has  become  famous  both 
in  England  and  abroad,  had  its  origin  at  Oxford,  about 
A.  D.  18;i8.  Some  distinguished  members  of  the  univer- 
sity thought  that  the  church  of  England  was  in  an  alarming 
position,  and  that  irreligious  principles  and  false  doctrines 
had  been  admitted  into  the  measures  of  the  government  of 
the  country  on  a  large  scale.  To  check  the  progress  of 
these  supi)osed  errors  and  mischievous  practices,  they  pub- 
lished a  scries  of  "Tracts  for  the  Times,"  on  such  subjects 
as  the  cuiistitiition  of  tlie,  church ;  ihe  aiithorili/  of  its  min- 
iatirs ;  rifutatiom  of  the  errors  of  Romanism,  and  how  to 
ojjjwsc  it,  &LC,.  &-C. 

The  Puseyitcs  strenuously  assert  the  apostoUrnl  succes- 
sion; in  other  words,  tliat  the  clergy  derive  their  power  from 
the  apostles,  through  rpisrojHil  ordination. 

In  regard  to  church  politi/,  they  maintain  that  the  church 
is  an  empire  and  government  of  its  own,  —  a  goveriunent 
appointed  by  God,  —  and  that  its  laws,  as  they  are  to  be 
found  in  tiie  Book  of  Common  Prayer,  ought  to  be  implicitly 
obeyed.  They  deprecate  the  neglect  of  the  daili/  service, 
the  desecration  of  festivals,  and  the  scanty  administration 
of  the  eucharist. 

With  respect  to  sacraments,  the  Puseyites  hold  that  they 
are  not  subjects  of  discussion,  or  for  speculation;  but  "  high, 
mysterious,  awful  Christian  privileges  —  to  be  felt,  rever- 
enced, embraced,  realized,  acted." 

With  respect  to  church  authority,  they  hold  that  human 
tradition  has  no  place  in  revelation ;  that  no  individuals, 
since  the  apostles,  can  be  regarded  as  expositors  of  the 
will  of  Christ ;  that  the  unanimous  witness  of  Christendom, 
as  to  the  teaching  of  the  apostles,  is  the  only  and  the  fully- 
suiRcient  guaranty  of  the  whole  revealed  faith,  and  that  we 
do  possess  historically  such  a  guaranty  in  the  remains  of  the 
primitive  church. 


■■■':! 


jfill 


W^l  -hi 


xffm^ 


800 


FRRE    COMMUNION  BAPTISTS. 


The  Puseyites  inculcate  the  necessity  of  dispensing  reli- 
gious truth  witli  caution  and  reverence,  not  throwing  it  pro- 
miscuously before  minds  ill  suited  to  receive  it. 

A  characteristic  feature  of  the  Oxford  school  of  tiieology, 
is  its  opposition  to  what  is  called  the  "popular  religionism 
of  tile  day."  The  masters  of  the  school  grieve  that  men  are 
sent  from  the  seat  of  their  education  with  the  belief  that  they 
are  to  think,  not  nad;  judge,  ratiier  tlian  ham;  and  look  to 
their  own  minds  for  truth,  ratiier  than  to  some  permanent 
external  stiuidard. 

At  the  liea<l  of  this  school  are  Dr.  Pusey,  Regius  profess- 
or of  Hebrew,  and  canon  of  Christ  Church,  Rev.  J.  Keble, 
professor  of  poetry.  Rev.  J.  II.  Newman,  Rev.  J.  Williams, 
and  Rev.  W.  Sewall,  professor  of  moral  philosophy. 


FREE  COMMUNION  BAPTISTS. 

Tims  denomination  of  Christians  dissent  from  the  regular 
Baptists  on  the  point  that  immersion  is  a  prerequisite  to  the 
privileges  of  a  church  relation,  and  permit  Christians  of  all 
denominations,  in  regular  church  standing,  to  partake  with 
them  at  the  Lord's  table. 

The  Rev.  Robert  Hall,  of  England,  one  of  the  most 
learned  and  eloquent  Baptist  ministers  of  the  age,  was  an  un- 
flinching opposer  of  the  practice  of  "  close  communion," 
which  he  denounced  as  "  unchristian  and  unnatural."  In  a 
tract  written  in  f'  fence  of  his  views  on  this  subject,  he  re- 
marks, "  It  is  too  much  to  expect  an  enligiitened  public  will 
be  eager  to  enroll  themselves  among  the  members  of  a  sect 
which  displays  much  of  the  intolerance  of  Popery,  without 
any  portion  of  its  splendor,  and  prescribes,  as  the  pledge  of 
cohversion,  the  renunciation  of  the  whole  Christian  world. 

In  reference  to  the  mode  of  baptism,  Mr.  Hall  says,  "I 
would  not  myself  baptize  in  'any  other  way  than  by  immer- 


I 


'~rv 


PTISTS. 

sity  of  dispensing  reli- 
le,  not  throwing  it  pro- 
eceive  it. 

brd  schoul  of  tlieology, 
i  "popular  religionism 
jo]  grieve  that  men  are 
nlli  tile  belief  that  they 
:luui  learn ;  and  look  to 
an  to  some  permanent 

I'usey,  liegius  profess- 
-"liiiicli,  Ilev.  J.  Kehie, 
iiaii,  Ilev.  J.  WilliamB, 
al  pliilosophy. 


JAPTISTS. 

lissent  from  the  regular 
s  a  prere<piisite  to  the 
ormit  Christians  of  all 
nding,  to  partake  with 

md,  one  of  the  most 
of  the  age,  was  an  un- 
"  close  communion," 
and  unnatural."  In  a 
on  this  subject,  he  re- 
enlightened  public  will 
the  members  of  a  .sect 
ice  of  Popery,  without 
"ibes,  as  the  pledge  of 
t-hole  Christian  world, 
im,  Mr.  Hall  says,  "  I 
ir  way  than  by  immer- 


TRANSCENDENTALIST8. 


m 


sion,  because  I  look  upon  immersion  as  the  ancient  mode; 
that  it  be.>*t  represents  the  meaning  of  the  original  term 
employed,  and  tlu;  substantial  import  of  this  institution ;  and 
because  I  should  think  it  right  to  guard  against  the  spirit 
of  innovation,  which,  in  positive  rites,  is  always  dangerous 
and  progre-ssive ;  but  I  should  nut  think  my  self  authorized 
to  rebaptizr  an;)  one  who  has  ban  sprinkkil  in  adult  age." 

This  cliLss  of  Baptists  are  found  chiefly  in  the  western  and 
northern  parts  of  the  state  of  New  York.  They  number 
between  forty  and  fitly  churches  and  ministers. 


TRANSCENDENTALISTS. 

Transce.ndent  and  TRANscExnENTAL  are  technical  terms 
in  philosopliy.  According  to  their  etymology,  (from  tran- 
scendere,)  they  signify  that  which  goes  beyond  a  certain 
limit;  in  philos()|)hy,  tliat  which  goes  beyond,  or  transcends, 
the  circle  of  experience,  or  of  what  is  perceptible  by  the 
senses.  Properly  speaking,  all  philosophy  is  in  this  sense 
transcendental,  because  all  philosophical  inve.stigations  rise 
above  the  sensual,  even  if  they  start  from  that  which  is  per- 
ceptible by  the  sensea.  But  philosophical  inquiries  are  to  be 
distinguished  according  as  they  proceed  from  experience,  or 
from  principles  and  ideas  not  derived  from  that  source.  The 
latter  sort  are  called,  in  a  narrower  sense,  pure,  or  transcen- 
dental. The  school  of  Kant  makes  a  still  further  distinction : 
it  gives  the  name  of  transcendental  to  that  which  does  not, 
indeed,  originate  from  experience,  but  yet  is  connected  with 
it,  because  it  contains  the  grounds  of  the  possibility  of  expe- 
rience; but  the  term  transcendent  it  applies  to  that  which 
cannot  be  connected  with  experience,  but  transcends  the 
limit  of  pos.sible  experience  and  of  philosophizing. 

As  applied  in  this  country,  especially  when  used  as  a  term 
of  reproach,  Transcendentalism  would  designate  a  system 


i 


aos 


AUaSBURG    CONFRgglON    Or    TAITH. 


which  builda  on  feeling,  rather  than  on  reuHon,  and  relies 
inure  on  the  imagination  than  on  tiie  jiulgnient.  In  the  main, 
however,  the  TraiiBcendentaliHts  are  persons  who  hold  that 
man  has  the  power  to  perceive  intuitively  truths  which  tran- 
scend the  reach  of  the  scnHCH ;  but  they  divide,  some  taking 
the  unction  of  Sentimentalisni,  and  others  of  Mysticism. 


AUGSBURG   CONFESSION   OF   FAITH. 

The  first  Protestant  Confession  was  that  presented,  in  15JW, 
to  the  diet  of  Augsburg,  by  the  suggestion  and  under  the 
direction  of  John,  elector  of  Saxony.  This  wise  and  prudent 
prince,  with  the  view  of  iiuving  the  principsd  grounds  on 
which  the  Protestants  had  separated  fr«)m  tlie  Romish  com- 
munion distinctly  submitted  to  tiiat  assembly,  intrusted  the 
duty  of  preparing  a  summary  of  them  to  the  divines  of  Wit- 
temberg.  Nor  was  that  task  a  difficult  one;  for  the  Reformed 
doctrines  had  already  been  digestrd  into  seventeen  articles, 
which  had  been  proposed  at  the  conferences  both  at  Sultzbach 
and  Sraalcald,  as  the  confossicm  of  faith  to  be  adopted  by  the 
Protestant  confederates.  These,  accordingly,  were  delivered 
to  the  elector  by  Luther,  and  served  as  the  basis  of  the  cel- 
ebrated Augsburg  Confession,  written  "  by  the  elegant  and 
accurate  pen  of  Melancthon  "  —  a  work  which  has  been  ad- 
mired by  many  even  of  its  enemies,  for  its  perspicuity,  piety, 
and  erudiiion.  It  contains  twenty-eight  chapters,  the  leading 
topics  of  which  are,  the  true  and  essential  divinity  of  Christ; 
his  substitution  and  vicarious  sacrifice  ;  original  sin  ;  human 
inability ;  the  necessity,  freedom,  and  efficacy  of  divine  grace ; 
consubstantiation ;  and  particularly  justification  by  faith,  to 
establish  the  truth  and  importance  of  which  was  one  of  its 
chief  objects.  The  last  seven  articles  condemn  and  confute 
the  Popish  tenets  of  communion  in  one  kind,  clerical  celibacy, 
private  masses,  auricular   confession,  legendary  traditions, 


\r   FAITH. 

on  reaHon,  and  relies 
(lament.  In  the  main, 
)er8<)n8  whi>  hold  that 
ely  truthn  which  tran- 
;y  divide,  Home  talcing 
era  of  Myaticisni. 


OF   FAITH. 

hat  presented,  in  1530, 
restion  and  under  the 
This  wise  and  prudent 
principal  prroundH  on 
rem  the  Romish  com- 
issembly,  intrusted  the 
I  to  the  divines  of  Wit- 
one;  for  the  Reformed 
nto  seventeen  articles, 
»nces  botii  nt  Sultzbach 
h  to  be  adopted  by  the 
rdinijly,  were  delivered 
s  the  basis  of  the  cel- 
1  "  by  the  elegant  and 
k  which  has  been  ad- 
r  its  perspicuity,  piety, 
ht  chapters,  the  leading 
itial  divinity  of  Christ ; 
;  original  sin  ;  human 
efficacy  of  divine  grace ; 
istification  by  faith,  to 
which  was  one  of  its 
I  condemn  and  confute 
kind,  clerical  celibacy, 
,  legendary  traditions. 


ARMCMIANt. 


308 


monastic  vows,  and  the  exorbitant  power  of  the  church. 
This  Confession  is  silent  on  the  doctrine  of  predestination. 
This  is  the  universal  standard  of  orthodox  doctrine  among 
those  who  profess  to  be  Lutherans,  in  which  no  authoritative 
alteration  has  ever  been  made. 


ARMENIANS. 

The  chief  point  of  separation  between  the  Armenians  on 
the  one  side,  and  the  Greeks  and  the  Papists  on  the  other, 
is,  that,  while  the  latter  believe  in  two  natures  and  one  per- 
son of  Christ,  the  foriru  r  believe  that  the  humanity  and  divin- 
ity of  Christ  were  so  u  Jted  as  to  form  but  one  nature;  and 
hence  they  are  called  Monophysites,  signifying  single  nature. 

Another  point  on  which  they  are  charged  with  heresy  by 
the  Papists  is,  that  they  adhere  to  the  notion  that  the  Spirit 
proceeds  from  the  Father  only ;  and  in  this  the  Greeks  join 
them,  though  the  Papists  say  that  he  proceeds  from  the  Fa- 
ther and  the  Son.  In  other  respects,  the  Greeks  and  Arme- 
nians have  very  nearly  the  same  religious  opinions,  though 
they  differ  somewhat  in  their  forms  and  modes  of  worship. 
For  instance,  the  Greeks  make  the  sign  of  the  cross  with 
three  fingers,  in  token  of  their  belief  in  the  doctrine  of  the 
Trinity,  while  the  Armenians  use  two  fingers,  and  the  Jac- 
obites one. 

The  Armenians  hold  to  seven  sacraments,  like  the  Latins, 
although  baptism,  confirmation,  and  extreme  unction,  are  all 
performed  at  the  same  time;  and  the  forms  of  prayer  for 
confirmation  and  extreme  \mction  are  perfectly  intermingled, 
which  leads  one  to  suppose  that,  in  fact,  the  latter  sacrament 
does  not  exist  among  them,  except  in  name,  and  that  this 
they  have  borrowed  from  the  Papists. 

Infants  are  baptized  both  by  triple  immersion  and  pouring 
water  three  times  upon  the  head;  the  former  being  done, 


304 


AANKNIANI. 


•H  their  UtMika  nudcrl,  in  refcreiicn  to  Clirirtt'H  haviiijj  txicn 
three,  days  in  the  j{ruvo,  iiiid  [ir.>l>ubly  Hiigcjealed  l)y  llie 
phrase  hurkd  with  him  tn  'xipliiiii. 

The  latter  ceremony  they  (h-rive  from  tlie  tradition  that, 
when  Clirisl  wu.s  Iwptized,  he  it<Kid  in  the  mid.it  ol"  Jordan, 
and  John  poured  water  from  hin  hand  three  times  upon  Ids 
hciid.  In  all  their  j)ieliires  of  tliij^  «cene,  such  is  the  repre- 
ientation  of  the  mod<'  of  our  Savior's  baptism,  ('onverted 
Jews,  or  Mahometans,  thoujfli  adults,  are  bapii/'  d  ni  tho 
lamc  manner. 

The  Armenians  acknowledge  sprinkluisj;  as  a  lawful  mode 
of  baptLsm;  for  they  receive  from  otiier  tUun  h.^s  those  that 
have  merely  been  sprinkled,  withniK  ieba|itizing  them. 

They  lielieve  firnd)  in  transiiu.Hauiiation,  luid  worship  the 
consecrated  elements  us  G»)d. 

Uuleavened  bread  is  used  in  the  Hacrament,  and  the  bro- 
ken pieces  of  bread  are  dipped  in  undiluted  wine,  and  tims 
given  to  the  people. 

The  latter,  however,  do  not  handle  it,  but  receive  it  into 
their  mouths  from  the  hands  of  the  pries^t.  They  suppose  it 
has  in  its-elf  asanftifyiii;r  and  saving  power.  The  Greeks,  m 
this  sacrament,  use  leavened  bread,  and  wine  mixed  with  water. 

The  Arnienians  di.scard  the  Popish  (h)Ctrin(!  of  |)urgatory, 
but  yet,  most  inconsistently,  they  pray  for  the  dead. 

They  hol<l  to  confession  ol'  sins  to  the  priests,  who  impose 
penances  and  grant  absolution,  thou^u  without  nwney,  and 
they  give  no  indulgences. 

They  pray  tlirou>rh  the  mediation  of  the  virgin  Mary,  and 
other  saints.  The  belief  that  Mary  was  always  a  virgin,  is  a 
point  of  very  high  importance  witii  them;  and  they  consider 
the  thought  of  her  having  given  birth  to  children  after  the 
birth  of  Christ,  aa  in  the  highest  degree  derogatory  to  her 
character,  and  impious. 

They  regard  baptism  and  regeneration  as  the  same  thing, 
and  have  ;•  crroeption  of  any  spiritual  change;  and  they 
know  little  i^i'  uriv  oiher  terms  o*"  salvation  ihaii  penance,  tho 
Lord'fi  rHi-jry,  »snij  :>,  and  good  «orks  in  general. 


PBIMITIVt.    If  ETHODUTt NOVATIANS. 


305 


CliriMt'i*  havir>)(  been 
ibly  MiijjgtHteU   by  thf 

oin  the  tradition  that, 
II  tlio  iiiidHt  of  Jordan, 
d  tliree  tiiiioH  upon  liis 
one,  siicli  is  the  rcpro- 
H  bii|iti.sin.  ('oiivcrted 
,    are  biipii/'  d  in    the 

klnii(  as  a  lawful  mode 

LT  cIlUirhoH  thoNu  that 
''baptizing  tliciii. 
latiun,  luid  wurHJiip  the 

crainent,  and  the  bro 
ililuted  wine,  and  thus 

I  it,  but  receive  it  into 
icft.  Tlu'y  su|)po8e  it 
)\v('r.  The  Greeks,  in 
wiue  mixed  with  water, 
doctrine  of  jiurgatory, 
for  the  dead. 

lie  priests,  w  ho  impose 

II  without  money,  and 

'  the  virgin  Mary,  and 
iM  always  a  virgin,  ia  a 
:m;  aad  they  consider 
to  children  after  the 
;ree  derogatory  to  her 

ion  as  the  same  thing, 
lal  change ;  and  they 
ton  than  penance,  the 
in  general. 


The  Armcniaiw  are  Wriotlt  Trinitarians  in  their  view*, 
holding  rnily  to  tin  supreme  divinity  of  Christ,  air  the 
ditctrinc  uf  atonement  for  sin;  though  their  triewa  on  the 
Utter  subject,  as  well  as  in  regard  to  fwith  and  repentance, 
arc  somewhat  obsi  i.ro.  They  say  that  Christ  died  to  atone 
for  originid  sin,  and  that  actual  »in  is  to  be  washed  away  by 
penances,  —  which,  in  their  view,  is  repentance.  Penances 
are  prescribed  by  the  priests,  and  sometimes  cf'!\siHt  in  an 
offering  of  money  to  the  church,  a  pilgrimage,  or  more  com- 
monly ill  repeating  certain  nrovers,  or  readin<»  the  whole 
book  of  I'Hulms  a  specified  number  of  times  Faith  in  Christ 
seems  to  mean  but  little  more  than  believing  in  the  mystery 
of  transubstantiation. — See  Coleman's  Christum  Antiquities. 


PRIMITIVE   MKTHODIST?^ 

This  sect  forms  a  party  in  England,  whid.  '«eccded  from 
the  Wesleyans  in  IH17.  They  differ  from  t.  <^  Wesleyuns 
chiefly  in  church  government,  by  admitting  In  representa- 
tion. They  are  said  to  increase  rapidly.  '1  leir  present 
number  is  about  seventy  thousand. 


NOVATIANS. 

An  heretical  sect  in  the  early  church,  which  d  -ives  its 
name  from  Novatian,  an  heresiarch  of  the  third  cent  -y,  who 
was  ordained  a  priest  of  the  church  of  Rome,  an  after- 
wards got  himself  clandestinely  consecrated  bishop  ol  Rome, 
by  three  weak  men,  upon  whom  he  had  imposed,  and  'ne  of 
whom  afterwards  did  penance  for  his  concern  in  th  busi- 
ness. He  was  never  acknowledged  bishop  of  Roir  but 
was  condemned  and  excommunicated.  He  still,  ho.  f^ver, 
36  • 


l^:im 


.  ^  '  -^^1^,  -  u.  ;> 


306 


NESTORIANS. 


taught  his  doctjine,  and  became  the  head  of  the  party  that 
bore  liis  naiuc.  Me  denied,  in  opposition  to  the  opinion  of 
the  church,  that  those  who  had  boen  guilty  of  idolatry  could 
be  again  received  by  the  church. 


NESTORIANS. 

The  branch  of  ihe  Christian  church  known  by  this  name 
is  so  called  from  Nestorius,  a  patriarch  of  Coijstantinople, 
who  was  born  in  Germanica,  a  city  of  Syria,  in  the  latter 
part  of  the  fourth  cen'ury.  He  was  educated  and  baptized 
at  Antioch,  and,  soon  after  his  baptism,  withdrew  to  a  mon- 
astery in  the  vicinity  of  that  city.  Ills  great  reputation  for 
eloquence,  and  the  regularity  of  his  life,  induced  the  emperor 
Theodosius  to  select  him  for  the  see  of  Constantinople;  and 
he  was  consecrated  bishop  of  that  church  A.  D.  429.  He 
became  a  violent  persecutor  of  heretics ;  but,  because  he  fa- 
vored the  doctrine  of  his  friend  Anastasius,  that  "  the  virgin 
Mary  cannot  with  propriety  be  called  the  mother  of  God," 
he  was  anathematized  by  Cyril,  bishop  of  Alexandria,  who, 
in  his  turn,  was  anathematized  by  Nestorius.  in  the  council 
of  Ephesus,  A.  D.  431,  (the  third  General  Council  of  the 
church,)  at  which  Cyril  presided,  and  at  which  Nestorius 
was  not  present,  he  was  judged  and  condemned  without  being 
heard,  and  deprived  of  his  see.  He  then  retired  to  his  mon- 
astery, in  Antioch,  and  was  afterwards  banished  to  Petra,  in 
Arabia,  and  thence  to  Oasis,  in  P'gypt,  where  he  died,  about 
A.  D.  435  or  439. 

The  decision  of  the  council  of  Ephesus  caused  many  d\{- 
ficulties  in  the  church ;  and  the  friends  of  Nestorius  carried 
his  doctrines  through  all  the  Oriental  provinces,  and  es- 
toblislied  numerous  congregations,  professing  an  invincible 
opposition  to  the  decrees  of  the  Ephesian  conncil.  Nestori- 
anism  spread  rapidly  over  the  East,  and  was  embraced  by  a 


iiead  of  the  party  that 
ion  to  the  opinion  of 
uilty  of  idolatry  could 


1  known  by  this  name 
cli  of  Constantinople, 
)f  Syria,  in  the  latter 
iducated  and  baptized 
I,  withdrew  to  a  mon- 
s  great  reputation  for 
!,  induced  the  emperor 
r  Constantinople;  and 
lurch  A.  D.  429.  He 
? ;  but,  because  he  fa- 
asius,  that  "  the  virgin 
the  mother  of  God," 
p  of  Alexandria,  who, 
;oriu3.  In  the  council 
eneral  Council  of  the 
d  at  which  Nestorius 
idemned  without  being 
len  retired  to  his  mon- 
banished  to  Petra,  in 
where  he  died,  about 

esns  caused  many  dit- 
3  of  Nestorius  carried 
d  provinces,  and  es- 
ofessing  an  invincible 
ian  council.  Nestori- 
id  wajs  embraced  by  a 


NESTOUIANS. 


307 


large  number  of  the  orifcntal  bishops.  Barsumas,  bishop  of 
Nisibis,  labored  with  great  zeal  and  activity  to  procure  for 
the  Nestorians  a  solid  and  permanent  footing  in  Persia ;  and 
his  success  was  so  remarkable  tliat  his  fame  extended  through- 
out the  r^ast.  He  establisiied  a  school  at  Nisibis,  which 
became  very  fimous,  and  from  which  issued  those  Ncsto- 
rian  doctors  wh.),  in  tliat  and  the  following  centuries,  spread 
abroad  their  tenets  through  Egypt,  Syria,  Arabia,  India, 
Tartary,  and  China. 

The   Nestorian   church  is  Episcopal   in  its  government, 
like  all  the  other  Oriental  churches.    Its  doctrines,  also,  are, 
in  general,  the  same  with  those  of  those  churches,  and  they 
receive   and   repeat,  in   their  public   worship,  the   Nicene 
creed.     Their  dlstinguMing  doctrines  appear  to  be,  their 
believing  that  Mary  was  not  the  mother  of  Jesus  Christ,  as 
God,  but  only  as  man,  and  that  there  are,  consequently,  two 
persons,  as  well  as  two  natures,  in  the  Son  of  God.     This 
notion  was  looked  upon  in  the  earlier  ages  of  the  church 
as  a  'iiost  momentous  error ;  but  it  has  in  later  times  been 
considered  more  as  an  error  of  words  than  of  doctrine ;  and 
that  the  error  of  Nestorius  was  in  the  words  he  employed 
to  express  his  meaning,  rather  than  in  the  doctrine  itself. 
While  the  Nestorians  believe  that   Christ  had   two  natures 
and  two  persons,  they  say  "that  these  natures  and  persons  are 
so  closely  and  intimately  united,  that  they  have  but  one  as- 
prct."     "  Now,  the  word  harsopn,  by  which  they  express  this 
aspect,  is  precisely  of  the  same  signification  with  the  Greek 
word  nooamnov,  which  signifies  a  person;  and  hence  it  is 
evident  that  they  attached  to  the  word  aspect  the  same  idea 
that  we  attach  to  the  word  person,  and  that  they  understood, 
by  the  word  person,  precisely  what  we  understand  by  the 
term  nature." 

The  Nestorians,  of  all  the  Christian  ^hurches  of  the  East, 
have  been  the  most  careful  and  successful  in  avoiding  a  mul- 
titude of  superstitious  opinions  and  practices,  which  have  in- 
fected the  Romish  and  many  Eastern  churches. 


308    HIGH    CHURCHMEN ANCIENT    COVENANT    OR 

Our  readers  are  referred  to  an  interesting  volume  recently 
published  by  Asahel  Grant,  M.  D.,  in  which  is  contained 
strong  evidence  that  the  Nestorians  and  the  "  Lost  Tribes  " 
are  one  people. 


HIGH-CHURCHMEN. 

A  TERM  first  given  to  the  Nonjurors,  who  refused  to  ac- 
knowledge William  III.  as  their  lawful  king,  and  who  had 
very  proud  notions  of  church  power ;  but  it  is  now  commonly 
used  in  a  more  extensive  significatioa,  and  is  applied  to  all 
those  who,  though  far  from  being  I  J^'^^ijurors,  yet  form  high 
conceptions  of  the  authority  and  jurisdiction  of  the  church. 


ANCIENT    AMERICAN    COVENANT    OR    CON- 
FESSION    OF    FAITH. 

Copy  of  the  first  Covenant,  or  Confession  of  Faith,  of  the 
First  Church  in  Salem,  Massachusetts. 

The  first  ordination  to  the  pastoral  office,  and  the  first 
complete  organization  and  erection  of  a  Protestant  church, 
in  North  America,  took  place  in  that  town,  in  the  year 
1629. 

THE  FIRST  COVEN/VNT,  OR  CONFESSION  OF  FAITH,  OF  THE 
FIRST  CHURCH  IN  SALEM. 

"  We  covenant  with  our  Lord,  and  one  with  another,  and 
we  do  bind  ourselves,  in  the  presence  of  God,  to  walk  to- 
gether in  all  his  ways,  according  as  he  is  pleased  to  reveal 
himself  unto  us  in  his  blessjtd  word  of  truth ;  and  do  ex- 


r   COVENANT   OR 

sresting  volume  recently 

in  which  is  contained 

aad  the  "  Lost  Tribes  " 


MLEN. 

ors,  who  reiused  to  ac- 
rM  king,  and  who  had 
but  it  is  now  commonly 
a,  and  is  applied  to  all 
njurors,  yet  form  high 
diction  of  the  church. 


ENANT    OR    CON- 
AITH. 

^cssion  of  Faith,  of  the 
Massachusetts. 

ral  office,  and  the  first 
of  a  Protestant  church, 
that  town,   in  the  year 


ION  OF  FAITH,  OF  THE 
SALEM. 

1  one  with  another,  and 
ice  of  God,  to  walk  to- 
he  is  pleased  to  reveal 
d  of  truth ;  and  do  ex- 


CONFESSION    OF    FAITH. 


900 


plicitly,  in  the  name  aud'fear  of  God,  profess  and  protest  to 
walk  as  f(ilh)weth,  tlirough  the  power  and  grace  of  our  Lord 
Jesus  Christ :  — 

"  We  avouch  the  Lord  to  be  our  God,  and  ourselves  to  be 
his  people,  in  the  trutli  and  simplicity  of  our  spirits. 

"  We  give  ourselves  to  the  Lord  Jesus  Christ,  and  the 
word  of  his  grace,  for  the  teaching,  ruling,  and  sanctifying 
of  us  in  matters  of  worship  and  conversation,  resolving  to 
cleave  unto  liini  alone  for  life  and  glory,  and  to  reject  all 
contriiry  ways,  canons,  and  constitutions  of  men,  in  his 
worship. 

"  We  promise  to  walk  with  our  brethren,  with  all  watch- 
fulness and  tenderness,  avoiding  jealousies  and  suspicions, 
backbitings,  ceusurings,  provokings,  secret  risings  of  spirit 
against  them ;  but,  in  all  offences,  to  follow  the  rule  of  our 
Lord  Jesus,  and  to  bear  and  forbear,  give  and  forgive,  as  he 
hath  taught  us. 

"  In  public  or  private,  we  will  willingly  do  nothing  to  the 
offence  of  the  church,  but  will  be  willing  to  take  advice  for 
ourselves  and  ours,  as  occasion  shall  be  presented. 

"  We  will  not,  in  the  congregation,  be  forward,  either  to 
show  our  own  gifts  and  parts  in  speaking  or  scrupling,  or 
there  discover  tl  e  weakness  or  failings  of  our  brethren;  but 
attend  an  orderly  call  thereunto,  knowing  how  much  the 
liOrd  may  be  dishonored,  and  his  gospel,  and  the  profession 
of  it,  slighted  by  our  distempers  and  weaknesses  in  public. 

"  We  bind  ourselves  to  study  the  advancement  of  the  gos- 
pel in  all  truth  and  peace,  both  in  regard  to  those  that  are 
within  or  without ;  no  way  slighting  our  sister  churches,  but 
using  their  counsel,  as  need  shall  be ;  not  laying  a  stumbling- 
block  before  any,  no,  not  the  Indians,  whose  good  we  desire 
to  promote ;  and  so  to  converse,  as  we  may  avoid  the  very 
appenrance  of  evil. 

"  We  do  hereby  promise  to  carry  ourselves  in  all  lawful 
obedience  to  those  that  are  over  us,  in  church  or  common- 
wealth, knowing  how  well  pleasing  it  will  be  to  the  Lord, 


hfctliii 


'Mi 


i^N^'" 


..M 


ate 


ANCIENT    COTENANT. 


that  they  should  have  encouragement  in  their  places,  by  our 
not  grieving  their  spirits  through  our  irregularities. 

'•  We  resolve  to  approve  ourselves  to  the  Lord  in  our  par- 
ticular callings,  shunning  idleness,  as  the  bane  of  any  state ; 
nor  will  we  deal  hardly  or  oppressingly  with  any,  wherein  we 
are  the  Lord's  stewards. 

"  Promising,  also,  unto  our  best  ability,  to  teach  our 
children  and  servants  the  knowledge  of  God,  and  of  his  will, 
that  they  may  serve  him  albo;  and  all  this,  not  by  any 
strengtii  of  our  own,  but  by  the  Lord  Christ,  whose  blood 
we  desire  may  sprinkle  this  our  covenant,  made  in  his 
name." 

"  The  above  is  a  covenant,"  says  a  learned  divine,  "  to 
which  all  good  Christians,  of  every  denomination,  to  the  end 
of  time,  will  be  able  to  subscribe  their  names,  —  written  in  a 
style  of  touching  simplicity,  which  has  seldom  been  equalled, 
and  containing  sentiments  which  are  felt  to  be  eloquent  by 
every  amiable  and  pious  heart,  —  and  should  form  the  bond 
to  unite  the  whole  church  on  earth,  as  they  will  unite  the 
church  of  the  redeemed  in  heaven.  This  Covenant  might 
well  be  adopted  by  all  Congregational  and  Protestant 
churches;  and  it  will  forever  constitute  the  glory,  per- 
petuate the  fame,  and  render  precious  the  memory,  of 
Francis  Higginson,  the  first  minister  of  Salem."  * 

*  See  BiooRAPHicAL  Sketches. 


■%s%^»i 


NT. 

in  their  places,  by  our 
irregularities, 
to  the  Lord  in  our  par- 
I  the  bane  of  any  state ; 
ly  with  any,  wherein  we 

t  ability,  to  teach  our 
of  God,  and  of  his  will, 
d  all  this,  not  by  any 
)rd  Christ,  whose  blood 
covenant,  made   in   his 


s  a  learned  divine,  "to 
lenomination,  to  the  end 
ir  names,  —  written  in  a 
IS  seldom  been  equalled, 
;  felt  to  be  eloquent  by 
d  should  form  the  bond 
1,  as  they  will  unite  the 
This  Covenant  might 
[ational  and  Protestant 
ustitute  the  glory,  per- 
icious  the  memory,  of 
iter  of  Salem."  • 

KITCHIS. 


311 


STATISTICS  OF  CHURCHES. 


BAPTISTS. 

The  following  Uble,  from  the  Baptiit  Register  of  1842,  exhibits 
the  statistics  of  the  Regular  or  Associated  Baptists  in  a  porspicuou* 
light:  — 

CHUKCIIE9,    MINISTERS,    &C. 


Statea. 


Maine, 

New  Hampshire, . . 

Vermont, 

Massachusetts 

Rhode  Island,   . . .  • 

Connecticut,    

New  York, 

New  Jersey," 

Pennsylvania,   . . . . 

Delaware,  ..'. 

Maryland, 

Virginia, 

Nortli  Carolina,  . . . 
South  Carolina,  . . . 

Georgia,  

Alabama,   

Mississippi,    

Louisiana,t 

Arkansas, 

Tennessee, 

Kentucky,   

Ohio 

Indiana,   

Illinois 

Missouri 

Michigan, 

Iowa, 

Wisconsin, 

British  Provinces, 


Churclioa. 


261 

104 

134 

209 
32 
98 

814 
C5 

252 

9 

27 

477 

448 

367 

C51 

503 

150 

15 

43 

666 

627 

502 

437 

351 

282 

130 

14 

15 

225 


MiaititcrR. 


7898 


181 
77 
94 
179 
25 
92 
C97 
53 
181 
8 
18 
238 
193 
192 
270 
250 
64 
9 
21 
444 
300 
284 
229 
250 
161 
82 
9 
9 
125 


Baptizf'il. 


4741 


2249 
1042 

784 
2355 

348 

7533 

!K)1 

2370 

601 
3086 
1543 
1434 
1043 
908 
615 

105 

938 

5842 

3594 

1794 

1227 

817 

668 

10 

58 

4414 


Monihcrfl. 


46958 


2(1490 
!l.'i57 
10950  , 
2,'>092 
5196 
H266 
82200 
6716 
20983 
320 
1710 
57390 
20109 
34002 
44022 
25084 
6050 
288 
798 
30879 
47325 
22333 
18198 
11408 
11010 
6276 
382 
,385 
37127 


573702 


•  17  churche.,  16  mini.tetB,  and  9936  member.,  in  thi.  utate.  ate  included  in  the 

"rs  church^.'."?' St,™,  a,.d  W6  member.,  in  thi.  .tate,  a,e  included  In  the  MiMle- 
•ippi  AMoeiation 


31S 


STATISTICS    or    CHUHCHES. 


Publications.  —  Quartkri.y  :  Christiuti  Rerieie,  Boston,  Mags. — 
Monthly  :  Musionary  Mag,. zinc,  tioHtnti,  Mass.;  Sabbath  School  Treas- 
vry,  Boston,  Mass.;  Mother's  Monthly  Journal,  Utica,  N.  Y.;  Sabbath 
School  Gleaner,  Pliiladplphia,  Pa.;  Baptist  Memorial,  N.  Y. ;  Michigan 
Christian  Herald,  Detroit,  Mich.  —  Semi-Monthly  :  The  Register, 
Montreal,  Ca. ;  JIaptist  Library,  Luxinglon,  N.  Y.  —  Wkeklv.  Zi- 
on's  Advocate,  Portland,  Me, ;  j\'.  H.  Baptist  Register,  Concord,  N.  H  ; 
Vermont  Telegraph,  Brnndoii,  Vt.;  Vermont  Baptist  Journal,  Middle- 
bury,  Vt. ;  Christian  IVatchman,  Boston,  Mass. ;  Christian  Rejlector, 
Boston,  Mass. ;  Christian  Secretary,  Hartford,  Ct. ;  JV'.  Y.  Baptist 
Register,  Vt'ica,  N.  Y.;  Baptist  Meocate,  New  York,  N.  Y.;  Baptist 
Record,  Philadelpliia,  Pa. ;  Religious  Herald,  Riclimond,  Va. ;  The 
Truth,  Morristown,  Pa. ;  Christian  Index,  Penfield,  Ga. ;  Banner  and 
Pioneer,  I.,nuisvillp,  Ky.;  Cross  and  Journal,  Columhus,  Ohio; 
Christian  Messenger,  Halifax,  N.  S. 


FREE-WILL  BAPTISTS. 

This  denomination  of  Baptists  have  in  tlieir  connection  nine  han< 
dred  and  eiglity-one  churches,  six  hundred  and  forty-seven  ordained 
ministers,  one  hundred  and  seventy-two  licensed  preachers,  forty- 
seven  thousand  two  hundred  and  seventeen  communicants,  eighty- 
seven  quarterly  and  fourteen  yearly  meetings.  Of  this  number  of 
members,  thirty-five  thousand  two  hundred  and  eighty-seven  reside 
in  New  England  and  New  York.  They  are  most  numerous  in  Maine 
and  New  Hampshire. 

Publications,  &c.  —  There  are  two  periodicals  published  by  thii 
denomination  at  Dover,  N.  H. :  the  Morning  Star,  a  weekly  paper, 
and  the  Sabbath  School  Repository,  published  luonllily ;  also  the  Chris- 
tian Soldier,  Providence,  R.  1.,  once  in  two  weeks. 

The  Free- Will  Baptists  have  several  benevolent  institutions  in  Maine, 
and  flourishing  seminaries  of  learning  at  Parsonsfield,  Me.,  Strafford, 
N.  H.,  Smithfield,  R.  L,  and  at  Clinton  and  Varysburgh,  N.  Y. 

These  people  do  not  believe  in  the  doctrine  of  election  and  reproba- 
tion, as  taught  by  Calvin,  and  invite  to  the  Lord's  table  all  evangelical 
Christians  in  good  standing  in  their  churches. 


SEVENTH-DAY  BAPTISTS. 

This  people  have  in  the  United  States  about  forty-eight  churchei, 
thirty-four  elders,  twenty  licentiates,  and  five  thousand  comraunicanta. 


ICHES. 

Review,  Boston,  Mass.  — 
ass. ;  Sabbath  Hch'iol  Treaa- 
lal,  Utica,  N.  Y.;  Sabbath 
)femorial,  N.  Y. ;  Michigan 
Monthly  :  The  Regigter, 
1,  iN.  Y.  —  Wkeki.v;  Zi- 
Kegister,  C'onrord,  N.  H  ; 
;  Bujitist  Juuriml,  Middle- 
lass.  ;  Christian  Rrfteclor, 
.ford,  Ct. ;  A'.  Y.  Ihptitt 
<ew  York,  N.  Y.;  Diiptist 
lid,  Riclitnond,  Va. ;  The 
cnfield,  Ga. ;  Banner  and 
mrnal,    Coluiiitius,    Ohio ; 


STS. 

icir  connection  nine  hnn- 
and  forty-seven  ordained 
licensed  preacliers,  forty- 
n  communicants,  eighty- 
ngs.  Of  this  number  of 
i  and  eighty-seven  reside 
most  numerous  in  Maine 

iodicals  published  by  this 

ng  Star,  a  weekly  paper, 

I  montlily ;  also  the  Chris- 

weeks. 

olent  institutions  in  Maine, 

arsonstield,  Me.,  Strafford, 

Varysbuvgh,  N.  Y. 

e  of  election  and  roproba- 

jord"s  table  all  evangelical 


nSTS. 

30ut  forty-eight  churches, 
e  thousand  comniunicants. 


STATISTICS    OF    CHURCHES. 


m 


They  reside  principally  in  Rhode  Island  and  New  York  ;  but  have  • 
few  cliurches  in  New  Jersey,  Pennsylvania,  &c.  They  are  divided 
into  three  associations,  and  meet  by  delegnlion  annually  in  general 
conference.  Their  government,  however,  is  lndei)endent.  They  have 
a  general  Missionary  Society,  a  Society  for  the  Promotion  of  Christianity 
among  tite  Jews,  a  Tract  and  »n  Education  Society.  Their  principal 
institution  of  learning  is  at  Dk  Ruyter,  N.  Y.,  and  is  in  a  flourishing 
state,  having  several  teachers,  and  about  two  hundred  scholars.  They 
are  close  cmnmunioniats. 


CHRISTIAN  CONNECTION. 

This  denomination  of  Christians  are  found  in  almost  every  state  in 
the  Union,  and  in  Canada.  In  IS-U,  there  were  in  America  forty-one 
conferences,  five  hundred  and  ninety-one  chiirciies,  five  hundred  and 
ninety-tliree  ordained  preachers,  one  hundred  and  eighty-nine  unor- 
dained  preachers,  and  about  thirty  thousand  churcli  members. 

PuBT.icATio.ss. — This  connection  has  three  religious  periodicals,  viz. : 
The  Christian  raUadium,  Union  Mills,  N.  Y. ;  Christian  Journal,  Ex- 
eter, N.  H.;  and  the  Christian  Messenger,  Jacksonville,  Illinois. 


CALVINI8TIC  CONGREGATIONALISTS. 

So  late  as  the  year  1700,  eighty  years  after  the  landing  of  the  Pil- 
grims, Uiere  were,  in  all  the  New  England  States  then  settled,  but 
one  Episcopal  church,  no  Methodist  church,  and,  with'  the  exception 
of  Rhode  Island,  not  more  than  half  a  dozen  Baptist  churches.  At 
that  time,  however,  there  were  one  hundred  and  twenty  Congregational 
churches,  composed  of  emigrants  from  Europe  and  their  descendants, 
and  thirty  others  -composed  of  converted  Indians.  The  great  mass  of 
the  descendants  of  the  early  settlers  of  New  England  are  Congrega- 
tionalists,  maintaining,  substantially,  the  same  views  of  church  order 
and  religious  faith  which  their  venerated  ancestry  sacrificed  home, 
and  country,  and  life,  to  maintain  and  perpetuate. 

The  present  number  of  Congregational  churches  in  New  England 
is  about  fifteen  hundred ;  and  in  the  Middle  i^  d  Western  Stateb  tliero 
are  about  fourteen  hundred  and  fifty ;  although  the  mode  of  church 
government  adopted  by  some  of  them  is,  in  some  degree,  modified  by 
the  "  Plan  of  Union  "  with  Presbyterians.  These  churches  contain, 
as  nearly  as  can  be  ascertained,  about  one  hundred  and  ninety-four 
tiunnand  communioanta. 


m0-r/r 


9U 


•TATI8TICS    or    CHDRCHEa. 


Recently,  gymptoina  of  diHsalisraction  with  the  "  Plan  of  Union  " 
have  pxtciisivcly  developed  theiiisielvfs,  particularly  in  New  York, 
Ohio,  Missouri,  Illinoiu,  Wi»con»iii,  and  Iowa;  and  the  probability 
now  is,  llmt  ii  pure  Congregational  mode  of  church  government  will 
•oon  be  gencrnlly  adopU-d  by  the  descendants  of  New  England  Con- 
gregationalists,  wlio  are  scattered  over  the  great  West. 

These  Congrt-gntional  churches  are  more  particularly  denominated 
Orthodox  than  any  other  churches  in  the  UniU'd  States,  and  adiier* 
to  the  doctrines  of  Cnlvin  or  flopkins. 

PuBi.icATioNs.  —  The  Orthodox  Congregntionalisla  publish  a  great 
number  of  periodicals,  the  principal  of  which  are  the  IhMon  Recorder, 
the  Mw  Knvland  Puritan,  Uo»tf)n,  Mass.;  the  Christian  Mirror, 
Portland,  .Me.;  the  Vonirregutionul  Journal,  Concord,  N.  II.;  the  Ver- 
mont Chronirif,  Wind.sor,  Vt. ;  the  Coiiirrrgiitiqnal  Ubsirvcr,  Hartford, 
Ct. ;  and  several  in  the  Western  States,  which  are  sustained  partly  by 
Congregationalists  and  partly  by  Presbyterians. 


DISCIPLES  OF  CHRIST. 

The  largest  number  of  this  denomination  is  found  in  the  region  of 
country  around  where  its  doctrines  were  first  propagnti^d.  There  are, 
however,  societies  of  this  class  of  Christians  in  other  paits  of  the  coun- 
try, some  adopting,  and  others  rejecting,  ilu  views  on  baptism.  The 
total  number  in  tlie  United  States  is  about  one  hundred  and  fifty 
thousand. 

PuBLicATio.").?.  Tho  Disciples  of  Chrint  publish  a  periodical,  the 
Millennial  Harbinger,  iit  Ilethany,  Va.,  (edited  l)y  Caimpbei.i.,  the  found- 
er of  the  sect,)  and  anotlier,  the  Evangelist,  at  Cartilage,  Ohio. 


EPISCOPALI.ANS. 

Wb  hare  already  given,  in  the  historical  account  of  the  Episcopal 
Church,  in  this  Country,  a  few  brief  notices  of  its  condition;  and  w« 
now  present  the  following  additional  slatititics.     .     ,  ,  ., 


L  1  S  T     O  F     B  I  S  II  0  P  S  . 

It  being  the  essential  principle  of  Episcopacy,  that  legitimate  church 
authority  is  not  originated  by  voluntary  associations  of  men,  but  ia  of 
Divine  origin,  derived  from  Christ,  and  transmitted  through  an  an> 
broken  succession  of  Bishopa,  who  trace  their  appointment  to  Him, 
we  here  give  a  list  of  the  names  of  persona  who  constitute  aiicb 
•uccession. 


ICHE8. 

ill)  the  "  Pl«n  of  Union  " 
irticularly  in  New  York, 
own ;  nnd  tliu  probability 
f  ciiurch  gnvfrnment  will 
Fits  of  New  England  Con- 
reat  West. 

'  particularly  denominated 
United  Statea,  and  idhei* 

ntiiinnlistiit  publish  a  great 
I  are  the  lioston  Recorder, 
. ;  the  Christian  Mirror, 
Concord,  N.  11.;  the  Ver- 
itiqnal  Obatrvtr,  Hartford, 
icti  are  lustained  partly  by 
ng. 


IIST. 

is  found  in  the  region  of 
t  propagnliid.  Tliere  are, 
ill  otiier  paits  of  the  coun- 
;  vii-'ws  on  baptism.  Tho 
lit  one  hundred  and  fifly 

publish  a  periodical,  the 
I  by  Campbei.i.,  the  found- 
at  Carthage,  Ohio. 


account  of  the  Episcopal 
I  of  its  condition ;  and  w« 


PS. 

cy,  that  legitimate  church 
^.iations  of  men,  but  is  of 
insmitted  through  an  an- 
leir  appointment  to  Him, 
on*  who  oomtitute  taeb 


STATISTICS    or    CHURCHES. 


OncBR  or  EriicoPAL  Bucciasioii. 


315 


A.  p. 

A.D. 

JESUS  CHRIST. 

417.     Zosimus. 

44.    St.  Peter  and  St.  Paul 

41!).     Boniface  I. 

at  Rome. 

423.     Ccleatine. 

G6.    Linui. 

434.     Sixtua  III. 

81.     Anacletui. 

443.    Leo  (the  Great.) 

»»1.     Clement. 

464.    Hilary. 

1(W.     Euaieatus. 

408.     Simpliciua. 

111.     AU-Jander. 

4H3.     Felix  HI. 

121.     SixtuBl. 

4!l2.     OelasiuB. 

130.    Tele»phoru». 

4!Mi.     Anastasius  11. 

141.    HyginuB. 

4U8.     Syiiiinachus. 

144.    PiuH. 

614.     Iloriiiisdus. 

15i).     Anicelua. 

624.     John  1. 

1()8.     Soter. 

526.     Felix  IV. 

176.    Eleutherius. 

530.     Boniface  II. 

li)n.     Victor. 

532.     John  11. 

SJOl.    Zephyrinu*. 

5;J5.     Agapetus. 

•il8.     CalliHtus. 

537.     Silveriua. 

2^4.     Urbanus. 

.")40.     Virgilius. 

Hyi.     Puntiaiius. 

555.     Pelagius  1. 

838.    Autcrus. 

56U.     Juliii  III. 

?38.     FabinnuH. 

.574.     Uenedictua. 

A">iJ.     Cornelius. 

.578.     IVlagius  11. 

ii54.     LuciuH. 

5!)0.     Gregory  (tho  Great.) 

255.     Slephanus. 

51)6.     Augustine,    Missionary 

258.     Sixtus  II. 

Bisliop  to  England. 

265.     Dionysius. 

Oil.     Laureiitiua. 

270.    Felix  I. 

61!).     Melitus. 

275.    Eutychianus. 

624.     Justus. 

263.    Caius. 

628.     Honoriua. 

296.     Marcellinus. 

C.'>C.    Adeodatua. 

304.     Marcellus. 

068.    Theodore. 

309.    Eusebius. 

002.     Britiiwald. 

311.     Miltiades. 

731.    Tatwyn,  or  Cadwy». 

314.    Sylvester. 

735.    Egbright. 

336.    Marcus. 

73C.    Nothelmua. 

337.    Juliua. 

742.    Cuthbert. 

352.     Liberius. 

759.     Bregwin. 

356.     Felix  11. 

762.     Lambert. 

J66.     Damaaut. 

793.     Atheland. 

385.    Siriciua. 

806.    Wulfred. 

398.    Anaataaiua  I. 

830.    Theologild. 

402.    Innocent. 

aiO.    Syred. 

^  ^"'-j'"^.--*r'*t^*Srr^*'  ^^*  - 


m$ 


STATISTICS    or    CHUAOHES. 


A.n. 

4.  D. 

831. 

Ceulnotli. 

1349. 

H7I. 

Atlielrrilua. 

iim. 

bHU. 

i'K-|{rounil. 

i:uw. 

U1&. 

Athelme. 

1375. 

!«4. 

WolJhelme. 

i:wi. 

p:m. 

Odo  Suverui. 

13IKJ. 

(W. 

Elfin. 

1414. 

D68. 

Brithelmr. 

1443. 

J)5i». 

DunaUn. 

1452. 

Oc«. 

Ethelgurus. 

1454. 

J»89. 

Siriciat. 

14l:JG. 

1)04. 

AlPrictia. 

1501. 

low;. 

iEIfengug. 

1.^)04, 

mi3. 

LIvingu*,  or  Elstnn. 

1521. 

loao. 

Agelnoth. 

1533. 

io:w. 

Eadsiua,  or  Ea<l  i.ua. 

1.53<J. 

1050. 

Rob«Tt  Gemil:r(,'<!«is. 

1537. 

ior,a. 

Stigand. 

I.W.). 

1070. 

Lanfrann. 

15.59. 

1093. 

*nH('lmp. 

1577. 

IIH. 

rtodolph,  or  Raphe. 

1597. 

llitt. 

William  Corbel,  or  Cor- 

1609. 

buia. 

1C17. 

I13H. 

Tlipolinld. 

1()21. 

Ilfi2. 

Thornaa  a  Becket. 

I(i;i4. 

iiru. 

Richard. 

iw;o. 

1184 

'Baldwin. 

1G74. 

!10l. 

Reginald  FiU  JoceJiin . 

1C77. 

Il!t3. 

Hubert  Walter. 

1685. 

1807. 

8t«'phen  Langton. 

171.5. 

laat. 

Richard  Wfatherhead. 

1737. 

V£Ki. 

Edmund. 

1749. 

1S244. 

Boniface  III. 

1775. 

i-^7a. 

Robert  Kilwarby. 

1792. 

1278. 

John  Peckam. 

1813. 

liM4. 

Robert  Winchelaey. 

1313. 

Walter  Raynolda. 

i:»a7. 

Simon  Mepham. 

1775. 

iim. 

John  Stratford. 

1787. 

1349. 

Thomas  Bradwardin. 

1811. 

Simon  lalippe. 
Hinitm  hannthaiii. 
William  WilUeaey. 
Hinion  Sudbury. 
William  Courtney. 
1'homaa  Arundel. 
Henry  (.'hichley. 
Jolin  Htatibrd. 
John  Kemp. 
Thomaa  Bourvhier. 
John  Morton. 
Henry  Ocane. 
William  Warham. 
John  Longland. 

TllO.M*<l    CRAN.WeR.* 

Rol)erl  I'to.-iew. 
John  HodgHkina. 
Mutthrw  Parker. 
Edmund  (irindal. 
John  WhitgiA. 
Richard  Bancroft. 
George  Abbott. 
George  Monteigne. 
William  Laud. 
Matthew  Wren. 
Gilbert  Sheldon. 
Henry  Compton. 
William  Bancroft. 
Jonathan  Trelawney. 
John  Potter. 
Thomas  Herring. 
Frederick  Cornwallia. 
John  Moore. 
Charlea  Mannera  Sutton. 
William    Howley,   (now 
Ihinff.) 


John  Moore. 
WittiAM  White.* 
Alexander  V.  Griawold. 


♦  A'^l'l'i'l'op  Cranmer  wa.  the  fir>t  in  Ihi.  «.icce«ion,  ai  .,„!  .ft*,  ih,  Rorormatlo-,  • 
•nd  n,.l,„p  H  Lite  WB.  the  conneoting  link  between  the  English  ui>.l  Americo  .up 
MMions. 


RCMEf. 


Biinon  Iilippe. 
Hiiiiiin  Lan)(liBin. 
William  WitUeipy. 
Hinion  HuUbury. 
William  Courtnoy. 
1'liiimni  Arundel. 
Ilt-nry  (.'hiclilt-y. 
JoliM  Htati'ord. 
Juhn  Kemp. 
TlioriiBH  Bourehier. 
John  Morton. 
Ilonry  Di-nne. 
William  Wnrlinm. 
John  Lon);lan(l. 
Thomjh  Cranmkb.* 
Ilolwrt  I'ui-u'w. 
John  Hodiri^liins. 
iMutthcw  Parker. 
Kdmiind  (irindal. 
John  Whitgift, 
Richard  Bancroft. 
(jiiotge  Abbott. 
George  Mnnteigne. 
William  Land. 
Matthf  w  Wren. 
Gilbert  Sheldon. 
Henry  Compton. 
William  Sancroft. 
Jonathan  Trelawncy. 
John  Potter. 
Thomas  Herring. 
Frederick  Cornwallis. 
John  Moore. 
Charles  Manners  Sutton. 
William    Howley,   (nov 
Ihing.) 


John  Moore. 
William  Whitb.* 
Alexander  V.  Griswold. 


I,  ai  anil  an«r  the  Rt-fortiMtioi ; 
i«  Knflish  am)  AmericsD  luo- 


•TATIITICI    or    CHURCUll.  W 

LiiT  or  BiiHoM  or  t'h«  Chobch  in  th«  Uritbo  St4T««. 

I'hMii  with  tn  uUtiik  (*)  (ra  d«c«ai«l. 

•1784.  Samuel  Beabury,  D.  D.,  Connecticut,  died,  17'.16. 

•17«7.  William  White,  D.  D.,  Pennsylvania,  died,  1H3C. 

•1787.  Saumel  Provoost,  U.  D.,  New  York,  died,  1816. 

•171)0.  James  Madison,  I).  D.,  Virginia,  died,  1813. 

•17!»3.  Thomas  John  CInggett,  1>.  I)  ,  Marylnml,  <li'"d.  1816 

•riK).  RolMTt  Hmith,  D.  I).,  South  Carolina,  died.  IWll. 

•171)7.  Kdword  Bass,  D.  I).,  Massachusetts,  died,  16();J. 

•171)7.  Abraham  Jarvis,  1).  U.,  Connecticut,  died,  IHKJ. 

•1801.  Benjamin  Moore,  1).  D.,  New  York,  died,  IrtU!. 

•1804.  Siuiiuel  Parker,  0.  D.,  Massachuscttn,  died,  1H04. 

•1811.  John  Henry  llol.nrt,  I).  I).,  New  York,  died,  18:W. 

1811.  Alexander  Viets  Griswold,  D.  1).,  Masunchi-setts. 

•1813.  Theodore  Delion,  1),  U.,  South  Carolina,  died,  1817. 

•1814.  Richard  Channing  Moore,  1).  D.,  Virginia,  died,  1641. 

•1814.  James  Kemp,  1).  D.,  Maryland,  died,  1837. 

•1815.  John  Crws,  D.  I),  New  Jersey,  died,  18*J2. 

•1818.  Nathaniel  Bowen,  D.  D.,  South  Carolina,  died,  183!). 

1819.  Philander  Chuse,  D.  U.,  Illinois. 

1819.  Thomas  Church  Hrownell,  I).  D.,  LL.  D.,  (.'onnecticul. 

•J83;t.  John  Stark  Kavenscroll,  D.  D.,  North  Carolina,  died,  1830. 

1837.  Henry  Ustick  Ondcrdonk,  D.  \).,  Pennsylvania. 
18311.  William  Meade,  D.  D.,  Virginia. 

•1830.  William  Murray  Stone,  D.  D.,  Maryland,  died,  1838. 

1830.  Benjamin  Tredwell  Onderdonk,  U.  D.,  Nc>w  York. 

18o'i.  Levi  Silliman  Ives,  I).  U.,  LL.  U.,  North  Carolina. 

1833.  John  He  iiry  Hopkins,  1).  U.,  Vermont. 

!*«.  Benjamin  Bosworlli  Smith,  D.  D.,  Kentucky. 

1833.  diaries  Pettit  McHvaine,  U.  D.,  Ohio. 

1833.  George  Washingtm  Doane,  D.  D.,  LL.  D.,  New  Jersey. 

18'.V1.  James  Hervey  Otey,  D.  D.,  Tennessee. 

1835.  Jackson  Kemper,  U.  D.,  Missionary  Bishop,  for  Wisconiin, 

Iowa,  and  the  Indian  territory  North  of  Lat.  3CJ°. 

1836.  Samuel  Allen  McCoakry,  D.  D.,  Michigan. 

1838.  Ix-onidas  Polk,  D.  D.,  liOiiisiana. 

1839.  William  Heothcote  De  Ijincey,  D.  D.,  Western  New  York. 

1840.  Christopher  Edwards  Gadsden,  D.  D.,  South  Carolina. 

1840.  William  Bolliiison  Whittingbam,  D.  D,,  Maryland. 

1841.  Stephen  Elliott,  jun.,  D.  D.,  Georgia. 
1841.  Alfred  Lee,  D.  D.,  Delavrare. 


27» 


iMk^ 


■TATIItTiOS    or    CHOACHIII. 


The   rnllowinif  Ubie  contains  the  •Utiitici  uf  this  Church  in  th« 
UniU>il  Stnt*-*   — 


HlltM. 


Maine, , 

New  ll«iii|>ahiM,  ... 

Vermont, 

MaiMi'liuMitti, 

Rhodt*  Uluiid, 

Coniii'cticut, 

New  York, 

WoittTn  Now  York, 

New  JcTnoy, 

FeniinylvaniB, 

Dflau  ari', 

Mnr^'lniid, 

VirKihin, , 

Nortli  Carolina,  .... 
Bruth  Carolina,  .... 

Oeor|i{iB, 

Louiaiani, 

Alabama, 

MiisiHHippi, , 

TeniifHwo, 

Arkansnii, 

Kentucky, 

Ohio, 

lllinoiH 

Micliij{an, 

[niliann, 

MifiRniiri 

Iowa, 

WiacoiiHin 

Florida, 


l>l(M*«f»«. 


30 


BUhoiM. 

t.'tornr. 

7 

10 

1 

U4 

1 

4U 

IW 

1 

92 

1 

I'.W 

1 

101 

I 

42 

1 

107 

1 

10 

1 

HI 

I 

it4 

1 

30 

1 

47 

1 

9 

1 

7 
11 

7 

I 

13 

3 

1 

31 

I 

50 

1 

9 

1 

19 

17 

1 

16 
3 

8 

4 

t'O 

1114 

The  DiooeBeg  of  Maine,  New  Hampiihire,  Massachuaetta,  and  Rhode 
laland,  are  under  thu  charge  of  the  same  Biahop.  Indiana  and  Mi*- 
•ouri  are  under  the  charge  of  the  Missionary  Bishop  for  Wisconsin, 
lown,  and  the  Indian  territory  North  of  Lat.  36i°.  Alabama  is  under 
the  charge  of  the  Bishop  of  Louisiana.  Mississippi  and  Arkansas  are 
under  the  charge  of  the  Bishop  of  Tennessee. 

In  the  British  American  Provinces  and  Islands,  there  are  six  dioceses, 
containing  six  Bishops,  and  454  other  clergymen. 

There  are  numerous  local  Societies  for  religious  purposes,  in  every 
Diocese. 

PcRionicAr.  PuBMCATioifs.  —  WrEKLT;  The  Churchman,  New 
York ;  Gospel  Messenger,  Utica ;  Gospel  Messenger  and  Southern  Epi»- 
cupiil  Ihgitter,  Charleston,  S.  C. ;  Episcopal  Recorder,  Philadelphia ; 
Southern  Chuiehnwn,  Alexandria,  D.C ;  Christian  H'itness,  Boston; 
tVcstern  Episcopal  Observer,  Cincinnati,  Ohio"   Banner  of  the  Cross, 


nciirt. 

itic(  vf  thii  Cbarch  in  tb« 


liM-aana. 

BiihvfM. 

Ctornr. 

7 

1U 

il4 

40 

99 

VM 

lUl 

42 

107 

10 

81 

m 

30 

47 

9 

h 

7 
11 

I) 

7 

13 

3 

91 

M 

9 

19 

1  "^ 

17 

1 

16 

-    > 

3 

8 

4 

30 

s;n 

1114 

,  Massaohugotu,  and  Rhode 

Uisliop.     Indiana  and  Mi«- 

laiy  BUhnp  for  Wisconsin, 

I.  36iP.     Alabama  is  under 

luiHippi  and  Arkanaaa  are 

ee. 

landH,  there  are  lis  diocMet, 

ymen, 

religious  purposes,  in  every 

:  The  Churchman,  New 
eastngKT  and  Southern  Epis- 
pal  Recorder,  Philadelphia ; 
Vhriitian  Witneta,  Boston; 
>hic> '   Banner  of  the  Ctosm, 


•TATimCt    or    CHrRtHE*. 


•t# 


Philadelphia ;  Pratttcol  Chmtian  and  Churrk  CHrmieh,  ti-m  II»»»n, 
Ct  -MonTHi.r;  Journid  of  (hrntian  Eduration,  New  York;  (»•/• 
drenf  Mngmine,  New  York;  Spirit  nf  Mittiona,  Ne»  York;  Vhurth 
Kitord,  Flushing,  N.  Y. 


FRIKNDS. 

Tiir.  Friondi.  are  found  in  most  of  the  states  in  the  Union,  and  som* 
in  the  Hriti»h  I'roniic-s  They  are  m..«t  numerous  in  Pennsylv«ni«, 
a  stale  (irsl  settled  l.y  them,  under  their  worthy  head  aud  father,  in 
this  country,  Wilium  Vr.!"*,  in  l(W3 

In  Koglnnd  and  Ireland,  they  number  about  fifty  thousand;  and  m 
Ameri.ui,  ahout  two  hundred  thousand,  and  are  divided  into  lour  hun- 
dred  and  filly  con«regBtions.  About  half  are  Orthodox,  and  the  other 
half  llieksites,  or  followers  of  El  us  IlitKs,  wlio  died  at  Jericho,  N.  Y., 
in  ltJ30,  aged  76. 


JEWS. 

Tut.  number  of  J.vs  in  the  United  States  is  estimated  at  about  four 
thousand.  Tlioy  ha»e  By  nagogues  in  Newport,  R.  I.,  the  cities  of  New 
York,  Philadelphia,  Charlesto.i,  S.C.,  and  in  other  parts  of  the  country. 
Their  mode  of  worship  is  exceedingly  inU>resting.  With  riu.ird  to  the 
numb,  r  of  this  pe..ple  in  the  world,  Blackwood's  Majfar.ine  says;  — 

"The  statistics  of  the  Jewish  population  are  among  the  most  singular 
eircuinstnnces  of  this  most  singular  of  all  iH'ople.  Under  all  their 
enlaniilies  and  dispersions,  ihev  seem  to  have  reiniimcd  at  nearly  the 
turn'-  amount  as  m  the  days  of  David  and  Solomon -never  much  mori! 
in  prosperity,  never  much  less  atter  ages  of  suft'ering.  Nothmg  Uke 
this  has  occurred  in  the  history  of  any  other  race  ;  EurojW  m  gen  .ral 
bavin.'  doubled  iu  population  within  the  last  hundred  years,  and  Eng- 
land nearly  tripled  hers  within  the  last  half  century ;  the  proportion  of 
America  bein.»  still  more  rapid,  and  the  world  crowding  in  a  constantly- 
increasing  ratio.  Yet  the  Jews  se.-m  to  stand  still  in  this  vast  and 
general  movement.  The  population  of  Judea,  in  iU  most  palmy  days, 
probably  did  not  exceed,  if  it  reached,  four  millions.  The  numbers 
who  entered  Palestine  IVom  the  wilderness,  were  evidently  not  much 
more  than  three;  and  their  census,  according  to  the  German  statists, 
who  are  generally  considered  to  be  exact,  is  now  nearly  the  same  as 
that  of  the  people  under  Moses  — about  three  millions." 
On  the  above,  Judge  Noah,  of  New  York,  a  learned  Jew,  remarks :  — 


'"i  ,' 


STATISTICS    OF    CHURCHES. 


"  We  apprehend  there  is  some  error  in  the  above  statistics,  and  that 
the  number  of  Jews  throughout  the  world  may  be  estimated  at  nearer 
•ix  miUions  than  three.  There  are  more  than  a  milHon  in  Poland  and 
Russia ;  in  all  Asia,  there  are  full  two  millions ;  half  a  million  in  Au*- 
tria;  in  the  Barbnry  States  and  Africa,  a  million;  in  all  Europe,  two 
millions  and  a  half  We  do  not  think,  during  the  most  splendid  periods 
of  Jewish  history,  that  they  ever  exceeded  four  millions;  but  then  their 
colonies  and  countries  held  tributary  in  Europe  and  Asia,  amounted  to 
many  millions  more.  For  example,  at  one  period  all  Spain  paid  tribute 
to  King  Solomon;  and  all  Spain  nnd  Portugal,  at  tliis  day,  are  descend- 
ants of  the  Jews  and  Moors;  and  tliere  are  many  tliousands  of  Jews, 
in  both  those  countries,  now  adhering  in  secret  to  the  ancient  faith  of 
their  fathers,  while  outwardly  professing  the  Catholic  religion.  All  the 
familiar  Spanish  nnd  Portucjuose  names — Lopez,  Mendez,  Carvalho, 
Fonseca,  Rodrigues,  Peirara,  Azavedo,  Montetiores,  &c.  &c. — are  of 
Jewish  origin.  Tlitir  numbers,  therefore,  will  never  be  accurately 
known  until  the  restoration,  when  thousands  who,  from  convenience 
and  pride,  and  some  from  apprehension,  conceal  their  religion,  will  be 
most  e.iger  to  avow  it  when  their  nation  takes  rank,  among  the  gov- 
ernments of  the  earth." 


LUTIIKRANS. 

The  government  of  the  Lutlierans  is  somewhat  singular.  Where  it  is 
established  by  law,  the  supreme  head  of  the  state  is  also  supreme  head 
of  the  church.  They  have  bisliops,  but  no  diocesan  episcopacy,  except 
in  Denmark  and  Sweden.  These  are  called  superintetidents  in  Ger- 
many, and  prrsidcnts  in  the  United  States.  There  ia  but  one  arch- 
bishop, and  he  is  the  primale  of  Sweden. 

They  have  in  the  United  States  about  one  thousand  churches,  four 
hundred  ministers,  seventy  thousand  comnmhing  members,  and  about 
one  hundred  and  forty  thousand  v  hicli  do  not  commune. 

EoucATioN,  Slc.  —  Tliey  have  a  college,  located  at  Gettysburg,  Pa., 
and  several  academies  in  different  parts  of  tlie  i-iountry ;  also  four  the- 
ological seminaries,  located  at  Gettysburg,  Pa. ;  Columbus,  Ohio ;  Lex- 
ington, S.  C. ;  Hartwich,  N.  Y. ;  a  fillh  is  contemplated  in  Indiana. 
Their  different  education  societies  support  about  eighty  beneficiaries, 
preparing  for  the  ministry,  at  an.expense  of  one  hundred  dollars  each, 
annually.     The  Lutheran  Observer  is  published  weekly,  at  Baltimore. 

The  Lutherans  are  one  of  the  most  numerous  sects  of  Christian!  io 
the  world.  The  whole  number  in  Eurofie  is  estimated  at  twenty-sevea 
millions,  embracing  seventeen  reigning  sovereigns.  This  estimate,  of 
eouise,  includes  the  Moravians., 


iSiSKISIItSf'n 


mfmmwmmm 


RCUE3. 


le  above  atatialics,  and  that 
may  be  estimated  at  nearer 
lan  a  million  in  Poland  and 
uns ;  half  a  million  in  Au»- 
nilliou ;  in  all  Europe,  two 
ig  the  most  splendid  periods 
bur  millions ;  but  then  their 
ope  and  Asia,  amounted  to 
leriod  all  Spain  paid  tribute 
;al,  at  Uiis  day,  are  descend- 
!  many  thuusunda  of  Jews, 
cret  to  the  ancient  faith  of 
>  Catholic  religion.  All  the 
Lopez,  Mendez,  Carvalho, 
itefiores,  &c.  &c. — are  of 
,  will  never  be  accurately 
ds  who,  from  convenience 
nceal  their  religion,  will  be 
akt's  rank-  among  the  gov- 


nvliat  singular.  Where  it  is 
;  state  is  also  supreme  head 
lioccsan  episcopacy,  except 
led  superintenJmls  in  Ger- 
s.  There  ta  but  one  arch- 
ie thousand  churches,  four 
uiiiiig  nioaibers,  and  about 
lot  commune, 
located  at  Gettysburg,  Pa., 
the  country ;  also  four  tlie- 
I'a. ;  Columbus,  Ohio ;  Lei- 

contemplated  in  Indiana. 

about  eighty  beneficiaries, 
r  one  liundred  dollars  each, 
ihcd  weekly,  at  Baltimore. 
;rous  sects  of  Christians  in 
i  estimated  at  twenty-seven 
L-reigns.    This  estimate,  of 


STATISTICS    OF    CHURCHES. 


PROTESTANT  METHODISTS. 


321 


This  infant  church  is  rapidly  increasing,  especially  in  the  middle 
States.  Its  population  in  the  United  Slatef  exceeds  one  hundred  and 
fifty  thousand. 

This  class  of  Christians  have  twenty-one  annual  conferences  in  as 
many  states;  nearly  four  hundred  travjlling,  and  a  large  number  of 
unstationed  ministers.  They  have  a  general  conference,  which  meets 
once  in  four  years,  consisting  of  two  d  ■It-gates  from  every  thousand 
communicants,  one  a  minister,  the  otlier  a  biyinan  ;  this  is  their  legisla- 
tive body.    The  number  of  communicants  is  about  sixty-five  thousand. 

Publications.  The  Protestant  Methodists  support  four  religious 
papt>rs;  — the  Olive.  Branch,  Boston,  Mass  ;  the  jVtio  York  Luminary, 
New  York ,  the  Methodist  Pruteatunl,  Baltimore,  Md.,  and  the  Wetttrn 
Recorder,  Zanesville,  Ohio. 


METHODISTS. 

The  population  of  all  denominations  of  .Methodists  in  the  United 
States  exceeds  three  millions. 

Publications.  —  The  Christian  .hlronite.  and  Jni.rnal,  New  York 
city;  Zion's  Herald  aiul  Wesleijan  Journal,  IJostun,  Mass.;  J\'orlhcTH 
Mvocale,  Auburn,  N.  Y.;  Christian  He/iositurij,  Philadelphia,  Pa.  J 
ItUhmnnd  Christian  Mcucale,  Richinoml,  Va. ;  Suuthtrn  Christian  Ad- 
vocate, Charleston,  S.  C. ;  South- U'e.stern  Christian  Advocate,  .Nashville, 
TVnn.;  Pittsburg  ChrisiianAdBOCate,FilUburg,Pn.;  Western  Christian 
Advocate,  and  the  Christian  Apologist,  a  German  paper,  Cincinnati, 
Ohio. 

There  is  also  published  by  this  denoininatiun,  the  Methodist  Quarterly 
Review,  New  York  city;  Ladies'  Repository,  (monthly,)  Cincinnati, 
Ohio;  Guide  to  Christian  Perfertion,  (•-■lonthly,)  Boston,  Mass.;  Sun- 
day School  Advocate,  (semi-monthly,)  New  York  city;  Sabbath  School 
Messenger,  (semi-monthly,)  Boston,  Mass.  The  Methodists  have  ten 
colleges,  and  tliirty  academies. 

Jii  the  Methodist  church  in  Canada,  are  two  Weekly  newspapers, 
riz  ,  Christian  Guardian,  Toronto,  U.  C. ;  The  Wesleyan,  Mont- 
real, L.  C. 

From  the  "  Minutes  of  the  Annual  Conferences  of  the  Methodist 
Episcopal  Chutoh,  for  the  Year  IIMO,"  we  copy  tlie  following  table ;  — 


STATISTICS    OF    CHURCHES. 
CONFERENCES,    MINISTERS,    &C. 


Conference!. 


Troy, 

New  England,... 
New  Hampshire,  i 

FitUburg, 

Maine, 

Black  River 

Erie 

Oneida 

Michigan, 

Rock  liiver, 

Genesj'i", 

North  Ohio, 

Ohio 

Illinois, 

Missouri, 

Kentucky, 

Tennessee, 

Indiana, 

Meinpliis, 

Arkansas, 

Holston, 

Mississippi,  . . .. . 
North  Carolina,.. 

Texas, 

Alabama, 

South  Carolina,.. 

Virginia, 

Georgia, 

Baltimore, 

Philadelphia,  . . . . 

New  Jersey, 

New  York, 

Liberia  Mission,  . 

Total,  1840, 

Total,  1 848-, 


Whitei. 


24,488 
22,31(1 
20,084 
35,270 
2a,:J59 
)  5,908 
17,860 
22,909 
11,308 

0,5 1<> 
27,931 
23,594 
53,621 
24,(»7 
12,;«6 
30,079 
21.075 
52,208 
12,4it7 

4,228 
25,902 

8,433 
15,983 

1,623 
19,491 
20,945 
21.841 
28,8(>8 
42,789 
35,094 
22,733 
30,284 


748.442 


Colored. 


790,495 


70 
235 

474 

27 

50 

(i5 

12 

21 

50 

91 

C(i2 

80 

1,224 

6,321 

4.405 

'4o: 

l,99i 

725 

2,420 

4,178 

4,480 

230 

5,821 

30,481 

3,080 

9,989 


Indiant. 


r 


'.m 

.,■78 
542 
405 
922 


102,158 


107,251 


87 
45 

213 


382 


1,524 
07 


2,318 


2,017 


Tolal 
Com. 


24,5<10 
22,5.'-.4 
20,084 
36,750 
22,359 
15,935 
17,910 
22,974 
11,407 

0,.585 
27,981 
23,898 
54,283 
24,687 
13,992 
37,000 
2(!,0S0 
52,615 
14,492 

6,479 
28,322 
12,078 
20,46;< 

l,e-'')3 
25,312 
57,420 
24,927 
38,857 
56,093 
43,872 
23,275 
30,089 
922 

852,918 


<)06,3<i3 


TniT, 
Pn. 


144 

157 
151 
130 

145 

96 

107 

142 

74 

75 

162 

95 

KW 

103 

60 

114 

95 

156 

09 

41 

68 

81 

61 

19 

87 

102 

94 

127 

182 

128 

108 

SI  5 

19 


3,587 


3,846 


11» 
126 
137 
172 

179 
154 
185 
197 
116 
108 
211 
150 
400 
435 
177 
260 
298 
418 
183 

81 
304 
165 
116 

25 

243 
1.58 
386 
201 
237 
150 


6,393 


7,125 


PRESBYTERIANS. 


ii 


The  Protestant  faith  was  introduced  into  Scotland  about  1527;  and 
■bout  1592  Andrew  Melville  effected  the  introduction  of  the  Presbyte- 
rian form  of  church  polity.  This  form,  through  much  per«ecutioii| 
and  even  bloodshed,  has  been  maintained  ever  since.  Its  creed  ii 
Calviniitic.    This  church  has  nearly  a  thotiaand  mioisters,  and  about 


racHEs. 

li 

ERS,    &.C. 


Total 

Tni». 

Loul 

(liana. 

Com. 

Pra. 

Fn. 

24,5<i(j 

144 

119 

22,554 

157 

126 

20,ft>M 

151 

137 

35,750 

130 

172 

22,;55i) 

145 

179 

15,035 

96 

154 

17,910 

107 

185 

22,(174 

142 

197 

87 

11,407 

74 

116 

45 

0,585 

75 

108 

27,!)81 

162 

211 

21 :? 

23,8!t8 

95 

150 

54,283 

Itk* 

400 

24,(i87 

103 

435 

382 

13,!»i'2 

GO 

177 

37,000 

114 

260 

2(;,080 

95 

298 

52,GI5 

156 

418 

14,4112 

09 

183 

1,524 

ti,47;» 

41 

81 

28,322 

68 

304 

C7 

12,(.)78 

81 

165 

20,4ra 

61 

116 

l,e53 

19 

25 

25,312 

87 

57,420 

102 

243 

24,!127 

94 

158 

38,857 

127 

386 

56,CS)3 

182 

an 

43,872 

128 

237 

23,275 

108 

150 

30,089 

215 

)K5G 

922 

a'.2,918 
906,303 

19 

2,318 

3,587 
3,846 

6,393 

2,(517 

7,125 

lANS. 

to  Scotland  about  1527;  and 
Introduction  of  the  Preitbyte- 
through  much  penecution, 
ed  ever  since.  Its  creed  ia 
lousand  miowters,  and  about 


STATISTICS    OP    CHURCHES. 


323 


one  million  five  hundred  thoilsond  church  members.  It  is  the  estab- 
lished religion  of  Scotland,  sustained  by  law.  There  are  also  several 
bodies  of  dissenting  TreBbylerians  in  Scotland. 

Presbyteiianism  was  first  introduced  into  England  by  those  Chris. 
tians  who  relumed  from  Fninitrort,  aOcr  the  death  nf  Queen  Mary. 
For  a  time,  it  flourished,  but  at  length  lapsed  into  Socinianism.  There 
are,  however,  a  few  churches  in  England  still  pure,  which  are  in  fel- 
lowship witli  the  Scotch  Pri-sbyterians. 

This  denomination  began  its  organized  existence  in  America  about 
the  year  1700,  and  is  tlie  olEipriiig  of  the  church  of  Scotland.  Its  first 
ministers  were  Rev.  Francis  McKomi",  and  the  Rev.  John  Hampton, 
who  labored  iu  Virginia. 

The  first  chnrcli  of  tliis  order  was  organized  in  Philadelphia,  1703; 
the  first  presbytery,  17114,  and  the  first  synod  in  17Ui  Since  that 
time,  they  have  steadily  increased,  and  their  number  in  1840  was 
ninety-six  presbyteries,  twelve  liundred  and  thirty-two  ministers, 
eighteen  hundred  and  twenty-three  cliurches,  and  one  hundred  and 
fifty-two  thousand  four  liundred  and  fifty-one  communicants. 

The  Presbyterians  are  found  chiefly  in  the  Middle,  Western,  and 
Southern  States.  The  number  of  people  altaclied  to  this  form  of  church 
government  in  the  United  States,  is  supposed  to  exceed  Uvo  millions. 

Ebucatio.v.  — Within  the  bdiinds  of  the  church  there  are  thirteen 
theological  seminaries,  three  of  which  are  under  the  care  of  the  Genera! 
Assembly.  They  have  a  board  of  education,  which  has  about  four 
hundred  young  men  in^training  for  the  ministry. 

The  Calvinistic  publications  annou>xe  their  sentiments. 

In  1837,  a  division  arose  in  the  Presbyterian  church,  into  Old  and 
New  Schools,  in  consequence  of  variimt  views  of  doctrine  and  disci- 
pline. The  friends  of  the  New  School  were  exscinded,  or  cut  off,  from 
the  old  church,  but  still  claim  to  be  the  General  Assembly  of  the  Pres- 
byterian church.  Unfortunately,  the  difliculty  is  not  settled ;  we  calk- 
not,  therefore,  give  the  strength  of  the  parties. 

OTHER    PRESBYTERIAN    COMMUNITIES. 
The  Assooiate  Presbyterians  have  about  one  hundred  ministers,  on* 
hundred  and  ninety  congregations,  ai;d  twenty  thousand  communi- 
cants.   They  ore  principally  found  south  and* west  of  the  Hudson 

River. 

The  Reformed  Presbyterians,  or  Covenanters,  are  located  principally 
in  Ohio.  They  have  about  thirty  ministers,  fifty  congregations,  and 
four  thousand  cjmraunicants.  !M.i  >. 


^r^sssft^sraasflfew-i^s*. 


1 


■it 

1^ 


M. 


324 


STATISTICS    or    CHURCHES. 


The  AiRociato  Refurmed  have  about  one  hundred  and  twenty-five 
miniatera,  more  tlian  two  hundred  congregations,  and  about  fiileen 
tliouaand  coininunicants.  They  are  located  ^jrincipally  in  Penntyl- 
vania. 


REFORMED  DUTCH  CHURCH. 

This  church  comprises  one  general  aynod,  and  two  particular 
synods;  one  at  New  York,  and  another  at  Albany.  The  two  eynod* 
comprise  eighteen  clasM'8,about  two  hundred  ministers,  two  hundred 
churches,  twenty-seven  thousand  communicants,  and  a  population  of 
about  one  hundred  and  thirty  thousand.  This  denomination  of  Chrig- 
tiana  is  found  almost-  entirely  in  tlie  first  settlements  in  the  states  of 
New  York,  New  Jersey,  and  Pennsylvania. 

The  Christian  hilillivcnccr,  published  at  New  York,  advocates  the 
principles  of  this  church. 


ROMAN  CATHOLICS. 

This  denomination  is  spread  over  every  section  of  the  United  States 
and  the  British  Provinces.  They  form,  it  is  stated,  more  than  three 
fourths  of  the  population  of  tlie  Canadas.  They  are  also  found  in  large 
numbers  in  the  Provinces  of  Nova  Scotia  and  New  Brunswick.  In 
this  Union,  they  are  most  numerous  in  the  Middle  States;  but  in  con- 
sequence of  the  great  influx  of  this  people  into  North  America,  and 
their  frequent  change  of  location,  it  is  utterly  impossible  to  state  their 
numbers,  in  each  stale,  with  any  degree  of  accuracy.  Their  number 
in  the  United  States  is  variously  stated  from  five  hundred  thousand  to 
one  million  five  hundred  thousand.  Their  number,  probably,  is  hot 
less  than  eight  hundred  thousand,  nor  more  than  one  million  two 
hundred  thousand.  The  population  of  Canada,  iti  1840,  was  at  least 
one  million. 

The  first  Roroan  Galholica  that  came  to  this  country  were  from 
England,  under  Lord  Baltimore,  a  Catholic  nobleman,  in  1634.  They 
settled  the  state  of  Maryland;  and,  much  to  their  honor,  >vhile,  some 
of  the  Protestant  provinces  were  persecuting  sill  thpae.  who  diftwed 
from  them  on  religious  subjects,  the  Catholic  Marylanders  proteQted 
bU  sects  that  were  moral  and  (iivil  in  *heir  deportment. 

We  copy  from  the  "Metropolitan  Catholic  Almanac  and'  Lait/'i 
Directory  for  1841"  the  following  statistical  table  :  — 


■•1T''*~:r»>Sg9i!^**?P*^,f 


-i.&-' 


^f - 


UaCHES. 


ne  hundred  and  twenty-fiva 
regationa,  and  about  fifteen 
ited  principally  in   Pennayl- 


CHURCH. 

synod,  and  two  particular 
it  Albany.  The  two  eynod* 
dred  ministers,  two  hundred 
inicants,  and  a  population  of 
This  denomination  of  Chris- 
settlements  in  the  states  of 
a. 
at  New  York,  advocates  the 


•Lies. 

'  section  of  the  United  States 
it  is  stated,  more  than  three 
They  are  also  found  in  large 
la  and  New  Brunswick.  In 
e  Middle  States ;  but  in  con- 
pie  into  North  America,  and 
erly  impossible  to  state  their 
of  accuracy.  Their  number 
Bin  five  hundred  llioicsand  to 
eir  number,  probafely,  is  hot 
more  than  one  million  two 
:^anadii^  in  1840,  was  at'  least 


to  this  country  were  from 
,ic  nobleman,  in  1634.  They 
).  to  their  honor,  whitet  some 
Htiug  all  tlipue,  wh9  idift«l'e<i 
tholic  Marylflnders  proteoted 
r  deportment. 

itholic  Almanac  and'  Laity's 
;al  table  :  — 


STATISTICS    OF    CHURCHES. 


335 


8tat«tic»  or  TH«  Catholic  Chokch  m  the  United  States. 


OloceM. 

5''-' 

i 

A  1 
hi 

"1 

31 
1 

2 
1 

0 
1 
2 
5 
0 

23 

25 

0 

11 

11 

4 
0 

1 
1 
0 
0 

1 
] 

0 
2 

1 
1 
1 

II 

(J 

52 

0 

22 

14 

0 
0 

"9 

0 

30 

"2 

9 

Pi 

6 
0 
2 
1 
1 
1 
1 
1 
1 
3 
3 
1 
1 

P 

63."^ 

0 

CO 

"eo 

"56 
'326 

300 

'ioo 

i  i 

U 

5 
0 
0 
0 
1 
1 
2 
1 
0 
10 
3 
0 
4 

i 
I 

9 
3 

1 
2 
1 
1 
2 
1 
1 

10 
10 
0 
4 
0 
2 
2 

49 

■-4 

|i" 

530 

100 

■M 

120 

'"76 
50 

'640 

528 

0 

526 

0 

GO 

128 

2788 

4 

0 

Baltimore,  . . . 

Richmond,    . . 

Philadelphia, . 

New  York,  .. 

Boston,   

Detroit, 

Cincinnati,... 
Vincennes,  . . 
Du  Bu(^uc,. .. 
St.  Louis,.... 
Bardstown,  . . 
Nashville,   ... 
New  Orleans, 

68 

7 

91 

(i4 

30 

25 

38 

27 

5 

5G 

40 

1 

38 

1 

7 

14 

512 

38 

a 

57 
C5 
31 
17 
34 
25 

8 
50 
26 

6 

39 
n 

18 

20 

4;% 

21 
4 

6 

14 

1 

2 

2 

'"s 

2 
0 
5 

0 

Natchez,   . . . . 

Mobile,   

Charleston,  .. 

7 
0 

109 

'*4 

17 

144 

8 
1 

24 

70 
1593 

2 
2 

31 

1 

4 

78 

The  sacred  college  of  cardinals  has  fiay-aeven  members.  The  total 
number  is  seventy. 

There  are  twelve  patriarchs  in  the  Christian  world.  The  archbish- 
ops and  bishops  amount  to  six  hundred  and  sovetity-ono.  The  vicara 
npostolio  in  different  countries  are  fifty-seven  in  nuihber,  besides 
whom  there  are  thirty-eiglit  coadjutor-bishops,  making  the  grand  total 
of  the  Catholic  episcopacy  amount  to  seven  hundred  and  sixty-six 
bishops. 

Catholic  Periodicals.  — The  United  States  Catholic  Miscellany, 
published  weekly  in  Charleston,  S.  C. ;  the  Cntkolic  Telegraph,  pub- 
lished weekly  in  Cincinnati,  Oliio;  the  Catholic  HeraW,  published 
weekly  in  Philadelphia;  tlie  Catholic  Mvoeate,  published  weekly  in 
Bardstown,  Ky.;  J)er  Wahrheit's  Frcund,  (German  paper,)  published 
weekly  in  Cincinnati,  Ohio;  the  J\'ao  York  Cntholic  Register,  pub- 
lished weekly  in  the  city  of  New  York ;  Ordo  divini  Officii  recitandi, 
Miiseeque  telebranda,  juxta  Rubrical  Ermiarii  ac  Mifsalis  Romani, 
published  annually  in  Baltimore;  tlie  Young  Catholic's  Magazine, 
enlarged  series,  published  on  the  first  of  each  month,  in  New  York. 

At  the  time  of  the  reformation,  1517,  papal  power,  or  the  power  of 

the  pope  of  Rome,  had  acquired  so  great  a  spiritual  dominion  over  the 

minds  and  consciences  of  men,  that  ail  Europe  submitted  to  it  with. 

implicit  obedience.     At  the  present  day,  the  Roman  Catholic  religion 

28 


3:26 


STATISTICS    or    CHURCHES. 


prevail*,  more  or  le«8,  in  every  country  in  Christendom.    lU  population 
IS  sUted  to  exceed  eighty  millions.     It  ii  the  established  religion  of 
.  Austria,  France,  Portugal,  and  Spain,  and  of  thirteen  other  states  in 
Cufope, 


POPES     OF     ROME.* 


A.D. 

33. 
66. 
67. 

77. 
83. 
96. 

108. 

117. 
127. 
138. 

142. 
150. 
162. 
171. 
185. 
197. 
217. 
222. 
230. 
235. 
236. 
236. 
250. 
252. 
254. 
857. 


St.  Peter,  martyred. 

St.  Linus,  martyred. 

St.  Clement,  abdicated. ' 

St  Cletus,  martyred. 

St.  Anaclitus. 

St.  Evaristus,  coadjutor  to 
the  former,  martyred. 

St,    Alexander    I.,    mar- 
tyred. 

St.  Sixtus  I.,  martyred. 

Telesphorus,  martyred. 

Hygenus,  martyred.    The 
first  called  pope, 

Pius  I.,  martyred. 

Anicetus,  martyred. 

Soter. 

Eleutherius,  martyred. 
Victor  I.,  martyred. 
Zephyrinus,  martyred. 
Calixtus  I.,  martyred. 
Urban  I.,  martyred. 
Pontianua,  martyred. 
Anterus,  martyred. 
Fabian,  martyred. 
Novatianus,  antipope. 
Cornelius,  beheaded. 
Lucius  L,  martyred. 
Stephen  L,  martyred. 
Sixtus  II.,  coadjutor  to  the 
former,  martyred. 


A.D. 

259. 
869. 
274. 
283. 
295. 
304. 
310. 
310. 

314. 
336. 
337. 

356. 
358. 
358. 


359. 
366. 
385. 
399. 
401. 
417. 
418. 
4!>2. 
432. 
440. 
461. 
468. 


to 


Dionyiiui. 

Felix  I. 

EutychianuK. 

Caius. 

MarcellinuB,  martyred. 

Marcellus  I.,  martyred 

Eusebius,  martyred. 

Melchiades,  coadjutor 
the  former. 

Sylvester. 

Marcus. 

Julius  I. 

Liberius,  banished. 

Felix  II.,  antipope. 

Liberiua,  again,  abdicated. 

Felix  became  legal  pope, 
but  was  killed   by  Li- 
berius. 
Liberius,  again. 
Damasius. 
SiriciuB.  i 

Anastasius.  * 

Innocent  I. 
Zosimus. 
Boniface  I. 
Celestinua  I. 
Sixtus  III. 
Leo  I.,  the  Qreai. 
Hilary, 
Simplicius. 


*  The  reader  will  perceive  lonie  dlflbrence  in  the  datei,  and  alio  in  the  •pellme, 
betwMii  thi.  lUt  and  the  Ii.t  of  Bi.hopa,  p.  3f5.  Thi.  differenee  ariae.  from  the  fij! 
lowing  of  different  authoritiei  in  the  chronolonr  and  spelling  by  the  oompilort  of  2h« 
two  liata.  It  will  be  »«n  that  they  agree  in  the  order  of  lucceaaion,  with  one  or  two 
exception..  The  fourth  and  fifth  namea  in  this  li.t  are  generally  c«„id.red  ai  the 
•ame  individual,  and  the  beat  authorities  place  him  Before  Clement.  The  other  apparent 
diffiiieaeei  li?  the  aueeeuion  nra  caiiead  by  the  inserting  in  tki,  li.t  of  the  names  of  all 
«'"'*•""'  'he  see  of  Home  at  any  timo;  while  in  the  other,  tboa.  who  were  not 
lawitil  bishop*  of  Rome  are  omitted. 


IICUKS. 

iristendom.  Iti  population 
llie  eitablighed  religion  oF 
of  thirteen  other  itates  in 


tE." 

Dionynu*. 

Felix  I. 

EutychiantM. 

Caius. 

Marcellinui,  martyred. 

Marcellu*  I.,  martyred. 

Eusebius,  martyred. 

Melchiades,  coadjutor  to 

the  former. 
Sylvester. 
Marcus. 
Julius  I. 

Liberius,  banished. 
Felix  II.,  antipope. 
Liberius,  again,  abdicated. 
Felix  became  legal  pope, 

but  was  killed  by  Li- 

berius. 
Liberius,  again. 
Damasius. 
Siricius.  / 

Anastaaius.  ' 

Innocent  I. 
Zosimua. 
Boniface  I. 
Celestinus  I. 
Sixtus  in. 
Leo  I.,  the  Great. 
Hilary. 
Siroplicius. 

date»,  and  abo  in  the  ipelliag, 
I  difference  ariiei  from  Iha  fbl- 
ipelling  by  the  eompilon  of  ih» 
of  lucceuion,  with  one  or  two 
ire  generally  c<«aidered  li  tJie 
)  Clement.  The  other  apparent 
:  in  tkU  lint  of  the  names  of  all 
the  other,  tboM  who  wer«  not 


jif    iUT«jews-*'  "* 


i 


STATISTICS    or    CHURCHES. 


8S7 


A.  D. 

t 

A.  D. 

483. 

Felix  in. 

687. 

Sergius. 

493. 

Oelaaini. 

701. 

John  VI. 

496. 

Anastaaius  II. 

70). 

John  VII. 

y 

498. 

Symmachus. 

708. 

Sisinnius. 

it 

514. 

Hormiadaa. 

708. 

Constantine. 

683. 

John  I.,  died  in 

prison  at  | 

715. 

Gregory  II. 

Ravenna. 

731. 

Gregory  III. 

536. 

Felix  IV. 

741. 

Zacharias. 

530. 

Boniface  II. 

753. 

Stephen  II.,  governed  on- 

533. 

John  II. 

ly  four  days. 

535. 

Agapetua. 

752. 

Stephen  III. 

536. 

Sylvester;  he 

was 

made 

757. 

Paul  I. 

prisoner    by 

the 

anti- 

768. 

Stephen  IV. 

pope  Vigilius 

,  who  en- 

772. 

Adrian  I. 

joyed  the  papacy. 

795. 

Leo  III. 

53d. 

Vigilius,    banished, 

and 

tilG. 

Stephen  V. 

restored. 

817. 

Paschal  I. 

555. 

Fulagius  I. 

824. 

Eugeniua  II. 

560. 

John  III. 

827. 

Valentinus. 

♦ 

574. 

Benedict  I. 

838. 

Gregory  IV. 

578. 

Felagiua  II. 

844. 

Sergius  II. 

590. 

Gregory  the  Great. 

847. 

Leo  IV. 

604. 

Sabiamos. 

855. 

Benedict  III. 

606. 

Boniface  III. 

858. 

Nicholas  I. 

t     . 

6<18. 

Boniface  IV. 

867. 

Adrian  II. 

615. 

Deusdedit. 

872. 

John  VIII. 

618. 

Boniface  V. 

882. 

Martin  II. 

634. 

Honorius  I. 

883. 

Adrian  III. 

640. 

Severinus. 

885. 

Stephen  VI. 

640. 

John  IV. 

891. 

Formosus. 

642. 

Theodoras. 

806. 

Boniface  VI. 

649. 

Martin  I.,  starved  to  death. 

897. 

Romanus,  antipope. 

654. 

Eugenius  I. 

897. 

Stephen  VII. 

657. 

Vitalianna. 

898. 

Tbeodorus  II. 

governed 

673. 

Adeodatus. 

twenty-two  days. 

676. 

Donus. 

898. 

John  IX. 

679. 

Agatho. 

900. 

Benedict  IV. 

688. 

LfeoH. 

.904. 

Leo  v.,  killed 

by  Chria- 

684. 

Benedict  II. 

tiphilos. 

685. 

John  V. 

905. 

Se'.-.us  III. 

686. 

Conon. 

913. 

Anastaaius  III. 

686. 

Theodore  and  Pascan,  an- 

914. 

Laudo. 

* 

tipopes. 

915. 

John  X.,  was  stifled. 

i 
f 


STATISTICS    or    ClIt'HCHES. 


A.  P. 

A.D., 

038. 

Leo  VI. 

1118. 

929. 

Stephen  VIII. 

1119. 

931. 

John  XI. 

1124. 

»3«. 

Leo  VII. 

1130: 

939. 

Stephen  IX.   ■ 

1143. 

943. 

Martin  III. 

1144. 

'MG. 

AgapetUH  11. 

1145. 

'.m. 

John  XII. 

1153. 

9(i3. 

Leo  VIII.,  turned  out. 

DW. 

Benedict  V.,  banished. 

11.54. 

964. 

Leo  VIII. 

965. 

Benedict  V,,  again. 

1159. 

965. 

John  XIII. 

1181. 

972. 

Benedict  VI. 

1185. 

974. 

Domus. 

1187. 

!)75. 

Benedict  VII. 

1187. 

1)75. 

Boniface  VII. 

1191. 

984. 

John  XIV. 

1198. 

985. 

John    XV.,    died    before 

121C. 

consecration. 

1227. 

986. 

John  XVI. 

1241. 

996. 

Gregory  V. 

1243. 

999. 

Silvester  11. 

1254 

1003. 

John  XVI. 

1261. 

1004. 

John  XVIL 

I9(K. 

1009. 

ScrgiuB  VI. 

1271. 

1012. 

Benedict  VIII. 

1276. 

1024. 

John  XVIII. 

1276. 

1033. 

Benedict  IX.,  deposed. 

1276 

1045. 

Gregory  VI. 

1046. 

Clement  II. 

1276. 

1047. 

Benedict  IX.,  again,  ab- 
dicated. 

1048. 

Dainasius  11. 

1277. 

1049. 

Leo  IX. 

1281. 

1056. 

Victor  11. 

1285. 

1(»7. 

Stephen  X. 

1288. 

loes. 

Nicholas  II. 

1294. 

1061. 

Alexander  II. 

1294. 

1073. 

Gregory  VII. 

1303. 

J086. 

Victor  III.,  poiaoned. 

1305. 

1068. 

Urban  II. 

1316. 

1099. 

Pawhal  II. 

1334. 

Gelasius  II. 
Cahxtus  II. 
Honorius  11. 
Innocent  II. 
Coilostine  II. 
Lucius  II. 
Eugenius  III. 
Aiinstosius   IV.,  a  ihort 

time. 
Adrian  IV.,  choked  by  a 

fly  as  he  was  drinking. 
Alexander  111. 
Lucius  III.  , 

Urban  III. 
Gregory  VIII. 
Clement  III. 
Coelestiue  III. 
Innocent  III. 
Honorius  III. 
Gregory  IX. 
Cielestine  IV. 
Innocent  IV. 
Alexander  IV. 
Urban  IV. 
Clement  IV. 
Gregory  X. 
Innocent  V. 
Adrian  V. 
Vicedominus,   died    the 

next  day. 
John  XIX.,  killed  by  the 

fall  of  his  chamber  at 

Viterbium. 
Nicholas  III. 
Martin  IV. 
Honorius  IV. 
Nicholcs  IV. 
Coilefttine  V. 
Bonifhce  VIII. 
Benedict  XI. 
Clement  V. 
John  XX. 
Benedict  XIL 


IICHES. 


Geluiufl  II. 
Calixtui  II. 
Honorius  II. 
Innocent  II. 
Ciclostine  II. 
Lucius  II. 
Eugeniui  III. 
AniiHtosiuH   IV.,  a  thort 

time. 
Adrian  IV.,  choiied  by  a 

fly  OS  he  was  drinking. 
Alexander  III. 
Lucius  III. 
Urban  III. 
Gregory  VIII. 
Clement  III. 
Ctelestine  III. 
Innocent  III. 
HonoriuB  III. 
Gregory  iX. 
Csleiline  IV. 
Innocent  IV. 
Alexander  IV. 
Urban  IV. 
Clement  IV. 
Gregory  X. 
Innocent  V. 
Adrian  V. 
Vicedoniinus,   died    the 

next  day. 
John  XIX.,  killed  by  the 

fall  of  his  chamber  at 

Viterbium. 
Nicholas  III. 
Martin  IV. 
Honorius  IV. 
Nicholas  iV. 
Coilefitine  V. 
Bonifkce  VIII. 
Benedict  XI. 
Clement  V. 
John  XX. 
Benedict  XII. 


STATISTICS   or    CHURCHES. 


dS9 


A.D. 

• 

A.D. 

IMS. 

Clement  VI. 

1500. 

Urban  VII. 

It69. 

Innocent  VI. 

1590. 

Gregory  XIV. 

1362. 

Urban  V. 

1591. 

Innocent  IX. 

1370. 

Gregory  XI. 

1592. 

Clement  VIII. 

1378. 

U-ban  VI. 

1C05. 

Leo  XI. 

1389. 

Bunifoce  IX. 

1605. 

Paul  V. 

1404. 

Innocent  VII. 

1621. 

Gregory  XV. 

1406. 

Gregory  XII.,  deposed. 

1623. 

Urban  VIII. 

1409. 

Alexander  V. 

1644. 

Innocent  X. 

1410. 

John  XXI. 

1655. 

Alexander  VII. 

1417. 

Martin  V. 

1667. 

Clement  IX. 

1431. 

Eugeniuji  IV. 

1670. 

Clement  X. 

1455. 

Caliztiu  III. 

1676. 

Innocent  XI. 

1458. 

Pius  II. 

3689. 

Alexander  VIII. 

14G4. 

Paul  II. 

1691. 

Innocent  XII. 

1476. 

Siztus  IV. 

1700. 

Clement  XI. 

1484. 

Innocent  VIII. 

1721. 

Innocent  XIIL 

1492. 

Alexander  VI. 

1724. 

Benedict  XIII. 

1503. 

Pius  III. 

1730. 

Clement  XII. 

1503. 

Julius  II. 

1740. 

Ben<;dict  XIV. 

1513. 

LeoX. 

17.58. 

Clement  XIII. 

1522. 

Adrian  VI. 

1769. 

Clement  XIV.,  poisoned. 

1523. 

Clement  VII. 

1775. 

Pius  VI.,  February  14. 

1534. 

Paul  III. 

1800. 

Cardinal     Chiaramonte, 

1550. 

Julius  III. 

elected  at  Venice,  as 

1555. 

Marcellas  II. 

Pius  VII.,  March  13. 

1565. 

Paul  IV. 

1823. 

Annibal    delta    Genga, 

1559. 

Pius  IV. 

Leo  XII.,  Sept.  28.  . 

1566. 

Pius  V. 

1831. 

Cardinal  Mauro  Capel- 

1572. 

Gregory  XIII. 

lari,  as  Gregory  XVI., 

1585. 

Siitus  V. 

Feb.  2. 

The  title  of  pope  was  originally  given  to  all  bishops.  It  was  first 
adopted  by  Hygenus,  A.D.  138;  and  Pope  Boniface  III.  procured 
Phocas,  emperor  of  the  East,  to  confine  it  to  the  prelates  of  Rome,  606. 
By  the  connivance  of  Phocas,  also,  the  pope's  supremacy  over  the 
Christian  church  was  established.  The  custom  of  kissing  the  pope's 
toe  was  introduced  in  708.  The  first  sovereign  act  of  the  popes  of 
Rome  was  by  Adrian  I.,  who  caused  money  to  be  noined  with  his  name, 
780.  Sergins  II.  was  the  first  pope  who  changed  his  name,  on  his 
election,  in  844.  The  first  pope  who  kept  an  army  was  Leo  IX.,  1054. 
Gregory  VII.  obliged  Henry  IV.,  emperor  of  Germany,  to  stand  three 
days,  in  the  depth  of  winter,  barefooted,  at  his  castle  gate,  to  implore 
hi*  pardon,  1077.  The  pope's  authority  was  firmly  fixed  in  England 
38* 


;  ;'a 


.;  % 


390 


STATISTICS    or    CHUttCHES. 


107!).  Appeal!  from  Engliiili  tribunBl*  to  the  pope  tvor«?  introduced 
IIM.  Henry  fl.  of  Engliuid  held  tli<*  itirrup  for  Pope  Alexander  III. 
to  riount  hi*  home,  lltil,  and  alio  for  Uccket,  1170.  "  When  Louii, 
king  of  France,  and  Henry  II.  of  Knglund,  met  l'o|i«  Aleiaiider  Ul. 
St  tlio  castle  of  Toroi,  on  tlie  Loire,  they  both  diamounled  to  receive 
him,  and,  holding  each  of  them  one  of  the  rein*  of  hii  bridle,  walked 
on  foot  by  hi*  aide,  and  conducted  him  in  that  submisaivc  manner  int.> 
the  caatle."  Pope  Adrian  IV.  waa  the  only  Kngliihman  that  ever  ob- 
tvinod  the  tiara.  Hi»  arrogance  waa  such,  that  he  obliged  Frederiqk  I. 
to  proatrate  hiinaelf  before  him.  kiaahia  foot,  hold  his  atirrup,  and  lead 
the  white  pulftey  on  which  Im  rode.  Celesline  HI.  kicked  the  em- 
peror Henry  VI. 'a  crown  off  hia  head  while  kneeling,  to  show  hia  pre- 
rogative of  making  and  unmaking  kinga,  lllil.  The  pope  collectvd 
the  tentha  of  the  whole  kingdom  of  Knglnnd,  1226.  .\ppcala  to  Rome 
from  England  were  aboliahcd  153.3.  The  worda  "Lord  Pope"  were 
atruck  out  of  all  Engliah  booka  1541.  The  papal  auUiority  declined 
about  1600.  Kiaaing  the  pope 'a  toe,  end  other  cereinoniea,  were  abol- 
iahed  by  Clement  XIV.,  1773.  The  pope  became  destitute  of  all 
political  influence  in  Europe,  1787.  Pius  VI.  waa  burnt  in  effigy  at 
Paris,  1791.  He  made  aubmission  to  the  French  republic,  I7!K>,  waa 
e«i)elled  from  Rome,  and  deposed,  February  22,  1798,  and  died  at 
Valence,  August  19,  1799.  Pius  VII.  waa  elected  in  exile,  'farch  13, 
1800 ;  he  crowned  Napoleon,  December  2,  1804  ;  waa  dethroned  May 
l^^,  1809;  remained  a  prisoner  at  Fontninebleau  till  Napoleon's  over- 
tlirow;  and  was  restored  May  24,  1814. 


SWEDENBORGIAN8. 


Bblieters  in  the  doctrines  of  Swedenborg  are  found  in  all  the  states 
in  the  Union.  In  Maine,  New  Hampshire,  Massachusetts,  Rhode  Island, 
New  York,  Pennsylvania,  Maryland,  Virginia,  and  Ohio,  are  eight  or- 
daining ministers,  ten  priests  apd  teaching  ministers,  fiAeen  licentiaten, 
and  between  thirty  and  forty  societies.  There  are  between  two  antl 
three  hundred  towns  or  places  in  the  United  States  where  the  doctrines 
of  the  New  Jerusalem  church  are  received  by  aonie  portion  of  the  people. 

The  number  of  Swedenborgiaiis  in  the  United  States  is  about  five 
thousand.  The  societies  of  this  class  of  Christians  in  England  arc 
more  numerous  than  in  the  United  States.  In  Sweden  tliey  are  quite 
nuineroiM. 

Periodicals. — The  JVcte  Jerusalem  Magazine  is  issued  monthly  at 
Bosbm,  Mass.;  the  Precursor  is  issued  monthly  at  Cincinnati,  Ohio; 
tiie  Aieto  Churchman  is  issued  quarterly  at  Philadelphia. 


tcues. 


■TATIbTICS    or    CI1UIICUK8. 


831 


the  pup«  ivrre  inlroductfd 
ip  for  Pope  Alexander  III. 
kct,  1170.  "  When  Louii, 
,  met  Voim  Aleiaiiflvr  HI. 
Ah  (liimuunled  to  rt-ceive 
'rint  of  hia  bridle,  walked 
lat  HubmisHivc  iiiaiiner  int>i 
Kiigliihman  tliat  ever  ub- 
liut  he  obliged  Frederiqk  1. 
,  hold  Ilia  atirrup,  and  lead 
tatine  III,  kicked  the  ein- 
kneeliiig,  to  8how  hia  pre- 
II'.M.  The  pope  collectad 
I,  12%.  Appoala  to  Rome 
vordi  "  Lord  Pope  "  were 
e  papal  auliiurity  declined 
ler  ceremoniea,  were  abol- 
?  became  deatitute  of  all 
i^l.  waa  burnt  in  effigy  at 
I'rench  republic,  I7!K),  waa 
iry  23,  17!)8,  and  died  at 
■lected  in  exile,  *Iarch  13, 
1804 ;  waa  dethroned  May 
ileau  till  Napoleon'a  over- 


NS. 

I  are  found  in  all  the  atatea 
ksaachuHetta,  Rhode  Island, 
ia,  and  Ohio,  are  eight  or- 
linistera,  fifteen  licenliateR, 
lere  are  between  two  and 
Statea  where  the  doctrines 
aonie  portion  of  liie  people. 
United  Statea  ia  about  five 
Hhristians  in  England  are 
In  Sweden  they  are  quite 

azine  ia  iaaued  monthly  nt 
ithly  at  Cincinnati,  Ohio ; 
liiladelphia. 


UNITARIANS. 

Or  this  denomination,  lliere  ar>"  about  inrce  bundled  churchea  and 
Qongregationa  in  the  United  Sutea,  and  mar  that  number  of  ministcn. 
in  the  city  uf  Boaton  it  ii  one  iil°  the  moat  numvruiia  anii  inlluential 
olaaaea  of  Cliriatiana,  haviii);  eighteen  aociel"'*,  moat  of  which  are  large 
and  flouriahing.  In  tiie  Middle,  Hnullii^rn,  and  Weatern  Statea  tJieit 
congregationa  are  fewir,  but  gradually  multiplying. 

Pr.RioDu  AL8.  —  The  ChrintMn  Kmminer,iUe  MotUhli/ MUceUany,^nd 
the  Christian  Krguter,  are  publialied  in  fioalon,  Maaa. 

A  favorite  project  of  Chriatian  philanthropy  with  the  Unitarian* 
haa  been  the  "  ministry  to  the  poor  "  in  large  ciliea  and  towna.  They 
iiave  enUbliHlied  auch  un  inatilution  in  Boaton,  New  York,  Cincinnati, 
Louiaville,  Providence,  and  eUewhere.  In  Boaton,  three  large  and 
commodious  chapels  have  been  erected,  and  three  ministers  constantly 
employed,  by  the  aid  of  funds  obtained  from  individual  donors  and 
annual  subscriptions  from  associotions  in  the  several  churches  of  .he 
denomination. 


UN1VER8AL1STS. 

Thehk  ate,  in  the  United  States  and  Territories,  one  United  States 
Conventiofl^  one  UniU-d  Stntes  Universalist  Historical  Society,  twelve 
State  Conventiona,  fifty-nine  Associations,  eight  hundred  and  seventy- 
five  societies,  five  hundred  and  fifty  meeting-houses,  and  five  hun- 
dred and  forty  preachers  Besides  these,  there  are  twenty-one  peri- 
odicals published  by  the  order,  and  twenty  new  books  have  been 
published  within  the  year,  besides  reprints.  There  are  also  five  schools 
in  the  patronage  of  the  denomination.  There  is  an  Educational  Asso- 
ciation in  Maine,  a  Sundoy  School  Association  in  Massachusetta,  a 
Publishing  Association  in  Pennsylvania,  a  public  library  of  fifteen 
hundred  volumes  in  Ohio,  and  two  Book  Associations  in  Indiana  and 
Illinois. 

By  adding  the  numbers  of  societies,  etc.,  in  the  British  Provinces,  to 
those  in  the  United  Slates,  there  are,  at  present,  the  grand  total  of  one 
General  Convention,  twelve  State  Conventions,  fifty-five  AssiHjiations, 
eight  hundred  arid  ninety-five  societies,  five  hundred  and  fifty-six 
meeting-houses,  and  five  hundred  and  forty-six  preachers. 

Pkriodicals.—  Gospel  Banner  and  ChrMan  Pilot,  Augusta,  Me. ; 
Eastern  Rose-Bud,  Portland,  Me.;   Unicersalist  and  FamUy  f'isitor, 


■.;■-»  *  _*--.^^VAi7.v«^w' 


33S 


STATISTICS   or    CHURCHES. 


ConUiocooliTille,  N.  H. ;  ('nivtriatUi  IVaUkm»n,  Mont|wlii>r,  Vt  ; 
TVitm^  aiuf  Uniwrialist  Magaiku,  IkMton,  Mu*. )  Ckrittian  Fry- 
man and  Family  yititor,  Boaton,  M*m.  ;  VnivtrialiMl  and  iMditt' 
Rtfoiitory,  Ikwton,  Mm*.  ;  Ligkt  of  ZUm,  and  Sabbath  School  Con- 
tribator,  Boaton,  Mms.  ;  Star  and  Falladium,  Lowell,  Mim.  ;  Ootptl 
M—senger,  PruvidenM,  R.  I.  j  Univerialift,  Middletown,  Ct. ;  JSVtc 
Vork  Ckrittian  Meittnger,  New  York  city  ;  Unifierialitt  Union,  New 
York  city  -,  Evangelical  Magazine  and  Ootpel  Advoeate.,  Utica,  N.  Y. ; 
ITutem  Luminary,  Roeheater,  N.  Y. ;  7'A«  Jfaxarme,  Philadelphia,  Pa. ; 
CkriMian  Warrior,  Richmond,  Va. ;  Sotuhtm  Universalitt,  Cnlunihua, 
Oa. ;  Star  in  the  Wt$t,  Cincinnati,  Ohio ;  CArutMit  Ttather,  Lafayette, 
Ind. ;  Bi'i'T  Cov^m  /.  Rockfnrd  III. 


til' 
"1 


I 


I 


RCHCa. 

iteAHMN,  Montp«lii>r,  V't  ; 
n,  MtM. ;  Chrittia*  Frm- 
UnivtrttUiit  anil  fMditt' 
and  Sabbath  flchool  Con- 
m,  Lowell,  Mui. ;  Qorptl 
t,  Middletown,  Ct. ;  AVv> 
;  Unhertalut  Union,  New 
^l  Mvoeate,  Ulic«,  N.  Y. ; 
''aiurme,  Fhiltdrlphia,  Pa. ; 
It  Unitiersalul,  Colunibui, 
irittian  Teacher,  Laftyette, 


T 


^m^ 


833 


MISSIONARY    STATISTICS. 


W«  have  been  much  auiiU'd  in  our  luiisiuniry  iUtirtica  by  Itw 
kindm-M  of  llu-  «i'cri!tatii  8  of  the  Heverul  MiMiionary  Uoardn,  and  by 
(wriniMion  of  llie  proprietor,  Mr.  F.  Rand,  for  the  uik-  of  hii  valuable 
MiMionary  Chart,  prepared  ••  ;ih  great  care,  in  le*40,  by  the  Reverend 
Mcwra.  Jetlorion  Haao.ill  and  Daniel  Wine. 

Thoae  of  the  Conjrr.-gationoliHta,  lkpti»U,  Methodiata,  and  Epiaco- 
palians,  are  br.mifht  down  to  Mil,  and  are  <iuile  accurate;  but  Uie 
efforta  of  gome  of  llie  olliur  denoiiiinaliona  in  Uiia  greut  and  glorioua 
cauac  are  not  fully  stated,  ag  «ome  of  the  iteme  have  not  been  reported. 


FIRST  PROTESTANT   MISSIONS. 

Till  first  Proleatant  miaaion  on  record  waa  undertaken  in  1559,  by 
Michael,  who  waa  sent  into  Lapland  by  Guatavua  Vasa,  king  of 
Sweden. 

John  Eliot  commenced  the  lirat  misaion  to  the  Indians  at  JVunan- 
tum,  now  Newton,  MassachuaettH,  in  1040.  This  miaaion  gave  rise  to 
a  society  in  England  for  tlie  propagation  of  the  gospel  in  New  Eng- 
land, and  to  the  formation  of  several  other  miasiouary  hi  aiona;  so  that, 
i     ■'■   'lierc  were  thirlj  Indian  chuiches  in  New  El   ..iind. 

In  I  ij,  Messrs.  /iiogenbalg  and  I'lutcho,  under  the  auspices  of 
Frederick  IV.,  king  of  Denmark, commenced  a  mission  at  Tranquebar, 
in  South  Hiniioosian,  which  waa  very  auccessful.  lu  fruiu  continue 
to  the  present  time. 

In  1728,  u  mission  \  h  begun  by  Schultie,  at  Madras,  wnder  the  patron- 
age of  the  Christian  Knowledge  Society  In  the  following  thirty-three 
yeara,  fourteen  hundred  and  sevt  uty  oouverta  unitBd  with  llie  chiucb. 


MORAVIAN  MISSIONS. 

The  MoraviatiB  trace  their  origra  to  the  ninth  century,  when  Um 
king  of  Moravia  united  with  Ibe  Grrck  church. 

West  Iwduw  Mission.       Inc  Moravians  coromenced  their  mission 


M 


■  -t  iJllOTiiilliiiniiiMti- 


— Hy 


334 


MISSIONARY    STATISTICS. 


oh  the  Island  of  St.  Thomas  in  1732.  lu  commencement  wag  occa- 
sioned by  a  conversatiop  between  a  negro,  named  Anthony,  and  some 
servants  of  Count  Zinzendorf.  The  negro  said  he  had  a  sister  at  St. 
Thoma«,  who  waa  deeply  anxious  to  be  instructed  about  religion. 
This  remark  was  repeated  to  one  of  "  the  brethren,"  named  Leonard 
Dober.  He  determined  to  visit  St.  Thomas,  "even,"  as  he  said,  "if 
he  were  obliged  to  sell  himself  for  a  slave  to  effect  his  purpose."  Do- 
ber went ;  and  though,  for  a  time,  little  good  was  effected,  yet,  in  1736, 
the  Lord  poured  out  his  spirit,  and  many  of  the  slaves  were  awakened. 
There  are  now  two  stations  on  this  island. 

In  1734,  tliey  began  their  mission  on  the  Island  of  St.  Croix.  It  was 
soon  abandoned,  but  was  refistablished  in  1740.  In  1754,  missions 
were  commenced  on  the  Islands  of  St.  Jan  and  Jamaica;  in  1756,  at 
Antigua;  in  1765,  at  Barbadoes;  in  1777,  at  St.  Christopher's;  and  at 
Tobago  in  1790. 

Orebnland  Mission.  —  This  was  commenced  in  1733,  at  New 
Herrnhut,  or  Lusatia,  by  Matthew  and  Christian  SUoh,  when  the  con- 
gregation of  the  brethren  at  home  amounted  to  but  six  hundred  mem- 
bers. They  persevered  through  cold,  hunger,  and  discouragement, 
though  for  five  years  they  had  no  conversions.  Greenland  is  now  a 
Christian  country. 

North  American  Indian  Missions. —  These  were  begun  in  Geor- 
gia, 1735,  among  the  Creeks,  at  the  instigation  of  Count  Zinzendorf. 
It  was  followed  by  numerous  other  stations,  many  of  which  have  since 
become  extinct. 

Sooth  American  Missions.  — Surinam,  a  Dutch  settlement  in  Gui- 
ana, was  the  scene  of  their  first  operations  here,  about  1735  or  1738. 
They  began  on  the  invitation  of  a  planter.  Several  other  settlements 
were  attempted,  but  were  subsequently  abandoned,  for  vsrious  causes. 
In  1767,  they  commenced  a  prosperous  station  at  Paramaribo. 

Labrador  Missions.  —  Supposing  that  a  natural  afiinity  subsisted 
between  this  people  and  tho  Greenlanders,  the  brethren  commenced 
their  labors  here  in  1752.  This  attempt  failed ;  but,  in  1770,  a  settle- 
ment was  effected  at  Nain,  by  the  agency  of  Messrs.  Haven,  Drachart, 
and  Jensen. 

SoDTH  African  Mission.  —  George  Schmidt  was  the  father  of  this 
mission.  He  commenced  it  in  1737 ;  but  it  waa  afterwards  abandoned 
for  about  fifty  vears,  until,  in  1792,  a  permanent  settlement  was  eflfect- 
ed  at  Gnadenthal,  one  hundred  and  thirty-five  miles  east  of  Cape 
Town. 

Note — The  brethren  have  also  had  missions,  at  different  periods, 
in  Asiatic  Russia,  Egypt,  Persia,  Lapland,  Guinea,  Algiers,  Ceylon, 
and  the  Nioobar  Islands;  all  of  which,  for  various  causes,  have  been 
abandoned. 


*«.^^ 


mt>m* 


.l.U  I'tlO 


STICS. 

commencement  wn»  occa- 
named  Anthony,  and  gome 
a  said  he  had  a  sister  at  St. 

instructed  about  religion. 

brUlirtn,"  named  Leonard 
is,  "even,"  as  he  said,  "  if 
B  eiTect  his  purpose."  Do- 
d  was  effected,  yet,  in  1736, 
'the  slaves  were  awakened. 

Island  of  St.  Croix.  It  was 
1  1740.  In  1754,  missions 
i  and  Jamaica;  in  1756,  at 
t  St.  Christopher's ;  and  at 

imenced  in  1733,  at  New 
istian  Stacli,  when  the  con- 
d  to  but  six  hundred  mem- 
iger,  and  discouragement, 
lions.     Greenland  is  now  a 

rhese  were  begun  in  Geor- 
ition  of  Count  Zinzendorf. 
many  of  which  have  since 

a  Dutch  settlement  in  Qui- 
J  here,  about  1735  or  1738. 
Several  other  settlements 
ndoned,  for  various  causes, 
ion  at  Paramaribo, 
a  natural  affinity  subsisted 
I,  the  brethren  commenced 
iled ;  but,  in  1770,  a  settle- 
r  Messrs.  Haven,  Drachart, 

midt  was  the  father  of  this 
:  was  aflerwards  abandoned 
nent  settlement  was  effect- 
y-five  miles  east  of  Cape 

ssions,  at  different  periods, 

Guinea,  Algiers,  Ceylon, 

various  causes,  have  been 


MISSIO.^AXIY    STATISTICS. 
SU.MM.^RY. 

lu  the  year  1840^  '<;he  Moravians  had.  in  the  afore-mentioned  places, 
and  in  Soutli  Africa,  forty-seven  stations  and  out-stations,  one  hun- 
dred and  ninety-seven  missionaries  and  assistants,  seventeen  thousand 
seven  hundred  and  three  communicants,  and  iifly-seven  thousand  two 
hundred  and  iiily-five  souls  under  their  care. 


LONDON  MISSIONARY  SOCIETY. 

The  extensive  and  splendid  missions  of  this  board  originated  with 
the  Rev.  David  Bogue,  while  on  a  visit  to  London.  From  his  sugges- 
tions, the  society  was  formed,  in  1795,  by  several  ministers  of  various 
denominations. 

South  Sea  Islands. — The  society  commenced  their  labors  among 
these  isles  by  sending  out  ihirty-six  missionaries,  in  1796,  who  arrived 
safely,  and  commencec'  their  duties  at  Otaheite,  Tongataboo,  and  St. 
Christina,  in  March,  1797.  Subsequently,  they  spread  their  influence 
over  nearly  all  tiie  islr.nds  of  the  Pacific  Ocean.  These  missions  have 
been  euiinent''    luccf  ssful. 

New  South  Wales.  —  This  mission  was  begun  Uy  the  labors  of 
Mr.  Threlkeld,  in  18%,  in  Bahtabee,  on  Lake  Macquaire. 

South  African  Missions.  —  The  success  of  the  missions  in  the 
islands  of  the  Pacific  and  South  Seas,  turned  their  attention  to  this 
dark  land.  Dr.  Vanderkemp,  who  was  their  first  laborer,  began  his 
labors  on  the  River  Keis  Kamma,  in  Caffraria,  in  1799.  In  1801,  he 
removed  to  Graff  Reinet,  and  preached  to  the  Hottentots  in  that  vi- 
cinity. These  missions  afterwards  spread  very  widely  among  the 
Caffres  and  Hottentots.  , 

East  Indian  Missions.  —  The  society's  missions  in  this  most  inter- 
esting quarter  of  the  globe  were  commenced  at  Calcutta  and  Chinsura, 
by  the  Rev.  Mr.  Forsyth,  in  17!)8.  Subsequently,  their  stations  spread 
over  Northern  and  Peninsular  India,  India  beyond  the  Ganges,  into 
China,  Siam,  and  some  of  the  Asiatic  Isles. 

Guiana  and  \»  est  Indies.  —  At  the  request  of  a  pious  Dutch 
planter,  Mr.  Wray  was  sent  to  Demerara,  in  Guiana,  in  1807.  This 
was  tlie  beginning  of  the  society's  operations  in'South  America. 

Other  Missions.  —  Beside  these,  are  the  European  and  Mediterra- 
nean islands  missions,  which,  though  of  recent  date,  are  promising  in 
their  aspects. 

Education.  —  This  society  has  several  presses  distributed  over  the 
vast  field  occupied  by  their  agents,  by  means  of  which  millions  of 
pages  are  annually  scattered  among  the  people.    They  publish  tracts, 


'i.i 


iwi^* 


. 


336 


MISSIONARY    STATISTICS. 


parte  of  the  Scriptures,  &.c.  &c.  They  have  also  upwardB  of  four 
hundred  native  assiaUnte,  which  are  not  mentioned  in  the  following 
•ummary. 

SUMMARY. 

From  the  best  accounte  we  can  obtain,  this  society  had,  in  1840, 
in  Asia,  the  South  Sea  Islands,  Africa,  Guiana,  and  in  Europe, 
about  five  hundred  and  fifty  missionary  stations  and  out-stations,  one 
hundred  and  sixty-four  missionaries,  five  thousand  communicants,  and 
about  twenty-five  thousand  scholars. 


AMEaiCAN  BOARD  OF  FOREIGN  MISSIONS. 

Missions  in  Asia.  — The  news  of  the  sucfiess  of  English  mission- 
ary enterprise,  seconded  by  the  7,enl  and  influence  of  S.  J.  Mills,  origi- 
nated the  germ  of  the  invaluable  labors  of  this  board,  which  was 
organized  in  1810.  Their  first  missions  were  in  Asia.  Bomhp"  n-as 
the  scene  of  their  first  labors,  in  the  year  1813,  and  Messrs.  No  ■  -^■ 
ell,  and  Hall,  their  first  missionaries.    From  Bombay  they  ;<:' d 

their  influence  to  Ceylon,  in  1816;  to  China,  and  South-ea6...-'n.  .»««, 
and  to  Siain,  in1830. 

Meditkrranean  Missions.  — These  missions  were  begun  by  send- 
ing out  Messrs.  Parsons  and  Fisk  on  a  voyage  of  research.  The  first 
station  occupied  was  Beyroot,  in  Syria,  in  1823.  To  this,  stations  at 
Malta,  in  Greece,  at  Constantinople,  &c.,  have  been  added. 

Missions  at  the  Sandwich  Islands.— A  special  providence 
marked  the  commencement  of  these  missions.  Two  boys,  named 
Obookiah  and  Hopu,  were,  at  their  own  request,  brought  to  America. 
This  gave  rise  to  a  train  of  interesting  circumstances,  which  led  to  the 
commencement  of  the  mission,  in  18-20,  by  Messrs.  Bingham,  Thurs- 
ton, and  otliers.  Vast  success  has  attended  this  mission,  especially 
of  late. 

North  American  India.n  Missions.  — These  were  commenced  in 
1816,  among  the  Clierokees,  by  Uie  Rev.  C.  Kingsbu  •'.  The  Choc- 
taws,  the  Chickasaws,  the  Osages,  and  other  tribes,  have  since  shared 
the  labors  of  the  board.  The  late  unhappy  removal  of  the  Cherokee 
nation  has  done  miu  h  towards  the  prostration  of  missionary  success 
amon^-  that  interesting  but  deeply-injured  tribe. 

Missions  in  Africa.  —The  eflbrts  of  the  board  in  this  quarter  pf 
the  globe  are  of  recent  date.  Only  seven  years  have  elapsed  since  their 
commencement.  Some  native  towns  on  the  western  coast,  and  a  nu- 
merous aboriginal  tribe  called  the  Zulus,  on  the  south-east  shore,  are 
the  chief  objecU  of  their  labors  at  present.    This  field  is  considered  very 


iHiiip- 


■\" 


f/«e«M)»«n%i 


STICS. 

have  also  upward*  of  four 
mentioned  in  the  following 


I,  this  society  had,  in  1840, 
,  Guiana,  and  in  Europe, 
Ationa  and  out-Btations,  one 
housand  communicants,  and 


lEIGN  MISSIONS. 

success  of  English  mission- 
iifluence  of  S.  J.  Mills,  origi- 
s  of  this  board,  which  was 
were  in  Asia.  Bomhp"  »vai 
813,  and  Messrs.  No  •:  ^^• 
'rom  Bombay  they  ■  :*^  4 
ina,  and  South-eab...-'ii.  »»aia, 

lissions  were  begun  by  send- 
)ynge  of  researcli.  The  first 
n  1823.  To  this,  sUtions  at 
have  been  added. 
IDS.  —  A  special  providence 
lissior.s.  Two  boys,  named 
request,  brouglit  to  America, 
cumstances,  which  led  to  the 
by  Messrs.  Bingham,  Thurs- 
ided  this  mission,  esjiecially 

-These  were  commenced  in 
C.  Kingsbu  •'.  The  Choc- 
ther  tribes,  have  since  shared 
)py  removal  of  the  Cherokee 
tration  of  missionary  success 
1  tribe. 

r  the  board  in  this  quarter  of 
years  have  elapsed  since  their 
I  the  western  coast,  and  a  nu- 
,  on  the  south-east  shore,  are 
This  field  is  considered  very 


MIl'SlONAIlY    STATISTICS. 


337 


promising,  and  it  is  confidently  believed  that  its  occupation  will  be  one 
«'ffectual  aid  in  the  great  work  of  regenfrating  that  darkened,  enslaved, 
and  degraded  continent. 

In  1841,  this  board  had  missions  to  the  Zulus  in  South  Africa,  the 
Grebos  in  West  Africa,  to  Greece,  to  Turkey,  Syria,  the  Nestorians 
of  Persia,  the  Independent  Nestorians,  the  Persian  Mahoiiiulans,  to  tike 
Mahraltos  in  Western  India,  to  Madras  and  Madura  in  Southern  India, 
to  Ceylon,  Siam,  China  Singapore,  Borneo, and  to  tlie  Sandvvicli  Islands. 

They  have  niisHions  to  the  Cherokee  Indians,  the  Choctaws,  Paw- 
nees, to  the  Oregon  Indians,  tlie  Sioux,  Ojibwas,  Stockbridge  Indiana, 
New  York  Indians,  and  to  the-  Abenaquis. 

SUMMAIIY  OF  FOUEKiN  .MISSIONS. 
The  numl)er  of  missions  in  this  department  is  seventeen;  of  sta- 
tions, sixty-one ;  of  ordained  missionaries,  one  hundred  and  eleven, 
five  ofwlioai  are  also  pliysici.-ms ;  of  physicians,  seven;  of  teachers, 
eight;  of  secular  superinlendenta,  two;  of  printers,  eleven;  of  book- 
binders, one ;  tf  female  hfl|>er»,  married  and  unmarried,  one  hundred 
and  tliirly-nine ;  —  iiiakiug  a  totul  of  laborers  beyond  sea  from  Uii« 
country  of  two  hundred  and  eighty.  To  tliese  add  four  native 
preachers,  and  one  hundred  and  thirty-five  other  native  helpers, 
and  tlie  number  of  laborers  who  are  employed  and  supported  by  the 
board  in  the  missions  beyond  sea,  is  four  hundred  and  nineteen. 

SU.M.MAllV  or  INDIAN  .MISSIONS 
Among  the  Indian  nations,  there  are  twenty-five  stations ;  twenty- 
five  missionaries,  two  of  whom  are  physicians;  two  other  physiciane ; 
five  teachers ;  ten  other  male,  and  fifty-nine  female,  assistant  mission- 
aries ;  three  native  preacliers ;  and  three  other  native  assistants ;  —  to- 
tal, one  hundred  and  seven. 

GENERAL    SUM.VIARY. 

The  number  of  the  missions  in  1S41  was  twenty-six;  sUtions,  eighty- 
five  ;  and  ordained  miMsionnries,  one  hundred  and  thirty-six,  ten  of  wh<Jm 
were  physicians.  There  were  nine  physicians  not  preachers,  thirteen 
teachers,  twelve  printers  and  bookbinders,  and  twe!  ve  other  male  and 
one  hundred  and  ninety-eight  female  assistant  missionarief.  The 
whole  number  of  laborers  from  thip  country  was  three  hundred  and 
eighty-one,  or  sixteen  more  than  were  reported  in  1840.  To  these  we 
must  add  seven  native  preachers;  and  one  hundred  and  thirty-eight 
native  helpers,  which  made  the  whole  number  five  hundred  and  twen- 
ty-six, thirty-nine  more  than  in  1840.  Nine  ordained  missionaries, 
three  male  and  seventeen  female  assistant  missionaries,  have  been 
sent  forth  during  the  year. 

The  numbtT  of  mission  churches  was  fifty-nine,  containing  ninetaaa 


■i5! 

I 


■■^h 


i 


338 


MISSIONARY    STATISTICS. 


tlioiisaiid  ciifht  hundred  and  forty-two  memberg,  of  whuiii  four  tliou- 
innd  tlirrc  liuiidrt'd  and  filly  were  recoived  the  year  before. 

Tlicre  were  fillecn  printing  establithmenls,  twenty-nine  presiio*, 
fivs  type-founderies,  and  fifty  founts  of  type  in  the  native  languagi'H. 
"The  printing  for  tiic  year  was  about  fit\y  million  pages;  the  amount  of 
printing  from  the  beginning  is  about  tv,-o  liundred  and  ninety  million 
pages.  Twenty-four  thousand  copie.?  of  tlie  Mi/mimuiry  Herald  atr 
now  published  niontiily,  and  sixty-five  thousand  copies  of  the  Oaij- 
spring,  a  monthly  paper,  are  also  issued. 

Seven  of  the  tliirty-four  boarding-schools  have  received  the  name  of 
seminaries,  and  these  contam  four  hundred  and  ninety-nine  boys  ;  the 
<»ther  twenty-seven  contain  two  hundred  and  fifty  three  b(<ys  and  ihro' 
hundred  and  seventy-eight  girls  ;  —  niuking  a  total  of  boarding  schol- 
ars of  one  thousand  one  hundred  and  thirty.  The  number  of  frre 
schools  was  four  hundred  and  ninety,  containing  about  twenty-thret: 
thousand  pupils. 

The  receipts  have  been  two  hundred  and  thirty-five  thousand  oi;e 
hundred  and  eighty-nine  dollars,  and  the  expenditures  two  hundred 
and  sixty  eight  thousand,  nine  hundred  and  fifteen  dollars. 


PRESBYTERIAN  BOAUD  OF  FOREIGN  MISSIONS. 


Until  within  a  few  years,  this  body  of  Christians  united  with  the 
American  board  in  their  operations  among  the  heathen.  A  distinct 
society,  under  the  name  of  the  WtsUm  Foreign  Missionnry  Society,  was 
formed  in  1831,  by  the  synod  of  Pittsburg,  which  was  merged  into  Uie 
present  board  in  1837. 

Three  of  the  missions  of  the  board  were  begun  by  this  society,  name- 
ly, the  Western  Africa,  the  Hindoostan,  and  Iowa  and  Sac  missions. 

This  board  is  intending  to  reCnforce  its  missions,  and  to  occupy 
several  new  stations,  as  soon  us  the  requisite  arrangements  can  be 
made.  Its  main  etforts  will  bo  directed  towards  Hindoostan,  where  it 
has  now  two  presses  in  active  cooperation  -^ith  its  missionaries.  This 
denomination  of  Ciiristians  have  the  following  missions :  —  Iowa 
and  Sac  Indians;  Chippewa  and  Ottawa  Indians;  Texas;  'Western 
Attica.,  Krons ;  Chinese,  Singapore;  Siam;  Northern  India,  Lndiana; 
AlUiiabad,  Furrukhabad. 

SUMMARY. 

This  church  has  now  under  her  care  in  thn  foreign  field,  fifty-seven 
laborers  sent  from  her  own  bosom,  twenty-three  of  whom  are  ministers 
of  the  gospel;  bcnidcs'eight  native  assistants,  some  cf  tl.  ni  men  of 
learning,  all  of  tliem  hopefully  pious,  and  in  different  stage*. of  prep- 


risTics, 

ineiiiberB,  of  whom  fuur  tliou- 
'L'd  the  yt'ur  before. 
Iiiiients,   twenty-nine   presnos, 
type  in  the  native  languagi's. 
'  million  pagCB;  tlie  amount  of 

0  huudreU  and  ninety  million 
jf  the  Missiunury  lleraiil  arr 

thousand  copies  of  the  Day- 

)olg  have  received  the  name  of 
red  and  ninety-nine  boys;  the 

1  and  fifty  tliri»p  boys  and  ihrc' 
king  a  total  of  boarding  schol- 

tliirty.  The  number  of  frn- 
containing  about  twenty-threp 

and  thirty-five  thousand  one 
he  expenditures  two  hundred 
and  fifteen  dollars. 


FOREIGN  MISSIONS. 

of  Christians  united  with  tlic 
uong  the  heathen.  A  distinct 
■"oreign  Missionary  Society,  was 
irg,  which  was  merged  into  tlie 

^re  begun  by  this  society,  nanie- 
,  and  Iowa  and  Sac  missions, 
e  its  missions,  and  to  occupy 
requisite  arrangements  can  be 
i  towards  Hindoosian,  where  it 
on  '«ith  its  missionaries.  This 
e  following  missions :  —  Iowa 
awa  Indians;  Texas;  Western 
lam;  Northern  India,  Lndiana  ; 


'  in  the  foreign  field,  fifty-seven 
ity-three  of  whom  are  ministers 
isistants,  some  of  tl.  in  men  of 
idd  in  different  stage*. of  prep- 


MISSIONARY    STATISTICS. 


aratiun  and  trial  for  the  missionary  work  among  their  own  bcaightc d 
people.  Through  the  mission  stations  occupied  by  these  brethren, 
the  church  is  brought  in  direct  contact  with  five  ditii;rent  heathen 
nations,  Containing  two  tiiirds  of  the  whole  human  race.  Annual  ex- 
IH.-nditurO'i  about  nixty-five  thousand  dollars. 

The  Presbyterian  Domestic  Doard  of  Missions  employs  or  aids  two 
hundred  and  sixty  missionaries  and  agents,  who  have  under  their  charge 
n!)out  twenty  thousand  communicants,  ond .twtnty  thousand  Sabbath 
school  scholars.  Annuul  disbursements  about  tliirty.five  thousand 
dollars. 


ENGLISH   BAPTIST  MISSIONARY   SOCIETY. 

East  Ihdiks. — A  mission  was  commenced  at  Serampore  in  1703. 
The  English  Baptists  were  just  awakening  to  a  sense  of  their  responsi- 
bility for  the  Conversion  of  the  world,  when  Dr.  Thomas  arrived  in 
London,  to  solicit  missionary  aid  for  Hindoostan.  The  society  took 
him  under  their  patronage,  and  sent  him  back  in  company  with  Dr. 
Cary.  After  laboring  successfally  in  various  places,  in  1800  Dr.  Gary 
removed  to  Serampore,  which  thenceforward  became  a  central  station. 

West  Indian  Missions.  —  In  1814,  a  mulatto  preacher,  named 
Baker,  request(;d  this  society  to  send  a  missionary  to  Jamaica.  In 
compliance  with  this  request,  Mr.  I.  Rowe  was  sent  out,  who,  after 
laboring  ith  plea.sinir  success,  died  ;  and,  in  1815,  the  society  sent  out 
Mr.  Compere  and  assistants,  who  established  a  mission  in  Kingston. 
This  w^as  the  origin  of  the  Baptist  missions  in  the  West  Indies. 

South  Amfrican  Mission.  —  On  a  representation  to  the  society, 
that  much  goid  might  be  done  among  the  negro  population  and  tlie 
Indians  in  and  around  Honduras,  in  the  Bay  of  Mexico,  the  society,  i.i 
IBSlJ,  sent  out  Mr.  J.  Bourne,  who  succeeded  in  establishing  a  church 
and  congregation. 

South  African  Mission.  —  In  1831,  Rev.  W.  Davies  was  sent  to 
Graliam's  Town,  at  the  urgent  solicitation  of  some  Baptists,  resident 
at  that  place. 

fiUMMARV. 

This  society  have,  in  Asia,  the  Asiatic  Islands,  West  Indies,  South 
America,  and  South  AtVicsi,  one  hundred  and  twenty-nine  stations  and 
out-stations,  one  hundred  and  thirty-four  missionaries  and  assistants, 
twenty-two  thousand  four  hundre>)  and  eighty-eight  communicants, 
and  seventeea  thousand  seven  hundred  and  thirty-five  scholars.  Thi« 
Rtat<>nient  does  not  contain  tlie  full  amount  of  their  labors  to  the 
present  year,  , 


340 


MISSIONAKY    STATISTICS. 


AMERICAN    BAPTIST  BOAUD   OF   FORElGiN   MISSIONS. 

Mission's  in  Asia.— Rev.  A.  Judmrn  iimy  be  said  to  bo  tho  father 
of  Bupli8t  iiiiHsioiin  in  this  count]7,  and,  indued,  of  the  niiBsionary 
labors  of  thia  aociety.  It  was  his  conviTsion  to  th(  principles  of  tlie 
Baptists,  while  a  niiasioiiary  of  tlie  American  board  in  India,  that 
roused  them  loaction.  He  commenced  his  labors  under  discouraging 
circumstances,  at  Kun>,'oon,  in  the  Burinan  empire,  18W.  Since  then, 
the  operations  of  tliia  board  have  become  very  extensive,  eirbracing 
Immense  portion.s  ol  the  Burjnan  empire,  Siaui,  &c.  Asia  is  their 
principal  mission  liuld,  and  tliey  have  laid  sure  foundations  for  the 
evangelization  of  many  parts  of  tliat  benighted  clime. 

Indian  Missions.  — An  impression,  made,  no  doubt,  by  divine 
inlluence,  of  the  importance  of  missions  to  this  people,  led,  in  1817, 
to  the  appointment  of  J.  M.  Peck  and  J.  E.  Welch  to  lie  missionaries 
to  the  North  American  Indians.  J.  M.  Peck  commenced  their  first 
Indian  mission  among  tlie  Cherokees  in  1818.  Many  tribes  are  now 
embraced  by  the  labors  of  the  board,  and  although  the  progress  of 
truth  has  been  slow  among  the  "  red  men,"  yet  the  board  have  cause 
to  rejoice  over  their  Indian  missions. 

Akkica.v  Mission.- This  mission  was  commenced  by  tlie  offer  of 
,L.  Cury  and  C.  Teage,  colored  men,  to  become  the  messengers  of 
the  churclies  in  this  work.  They  coinuanced  their  duties,  in  1821,  at 
Liberia,  wliere  the  board  continues  its  idbrts  for  the  redemption  of 
Africa,  with  some  success,  chiefly  among  the  IJassas. 

European  Missions.  — These  missions  were  commenced  in  1839. 
Professor  Chase  was  sent  to  explore  the  kingdom  of  France,  and  th- 
Rev.  J.  C.  Rostan  coinmeuced  a  course  of  evangelical  demonstrations 
at  Paris;  since  which,  Germany  and  Greece  have  shared  the  atten- 
tion of  the  board.     These  are  missions  of  the  first  importance. 

GENEUAL    SUMMARY. 

This  board  have  missions  as  follow:  — In  North  America,  to  the 
Ojibwas,  near  Lake  Superior;  the  Ottawas,  in  Michigan  ;  Oneidas,  in 
New  York  ;  Otoes,  near  tlie  junction  of  Missouri  and  Platte  Rivers ; 
Shawanoes,  including-  the  Delawnres,  Putawatomies,  and  Western 
Ottawas,  in  the  Indian  Territory  ;  Cherokees,  Creeks,  and  Choctaws, 
in  the  Indian  Territory.  In  Europe,  they  have  missions  to  France, 
Germany,  Denmark,  and  Greece  ;  —  to  the  Bassas,  in  West  Africa ;  — 
in  Asia,  to  Burmali  and  the  Karens ;  to  Siom  and  China,  Arraoan, 
Asam,  and  to  the  Teloogoos. 

The  number  of  Indian  missions  is  eight;  stations  and  out-stations, 
•ixteen ;  missionaries  and  assistant  missionaries,  twenty-eight ;  native 
•Mistants,  ten ;   churches,  sixteen  ;   baptisms  reported  the  last  year, 


ISTICS. 


i"   FOIIKIGN   MISSIONS. 

may  be  said  to  be  the  father 
,  indued,  of  the  iiiiBsionary 
■Hioii  to  the  principleii  of  tlie 
u-ricun  board  in  India,  that 
liH  labors  under  discouraging 
n  empire,  WW.  Since  then, 
e  very  cxteiiijive,  embracing 
•e,  Siani,  &c.  Asia  is  tlieir 
iiid  sure  foundations  for  the 
niglitod  clime. 

made,   no    doubt,   by   divine 

to  tliis  people,  led,  in  1817, 

.  E.  Welch  to  l)e  missionaries 

Peck  commenced  their  first 

\6\ti.     Many  tribes  are  now 

nd  although  the  progress  of 

n,"  yet  the  board  have  cause 

9  commenced  by  the  offer  of 
,o  becooiu  the  messengers  of 
cnced  their  duties,  in  1821,  at 
eiforts  fur  the  redemption  of 
T  the  liasHas. 

us  were  commenced  in  1839. 
I  kingdom  of  France,  and  th" 
of  evangelical  demonstrattonu 
ireece  have  shared  the  atten- 
r  the  first  importance. 

MARY. 

—  In  North  America,  to  the 
i-as,  in  Mirhigan ;  Oneidaa,  in 
r  Missouri  and  Platte  llivers; 
Putawatoinics,  and  Western 
okees.  Creeks,  and  Choctaws, 
hey  have  missions  to  France, 
the  Bassas,  in  West  Africa;  — 
to  Siam  and  China,  Arracan, 

rht ;  stations  and  out-stations, 
sionaries,  twenty-eight ;  native 
ptisms  reported  the  last  year, 


uissionaut  statisticb. 


341 


two  hundred  and  scventy-^ne ;  present  number  of  church  members, 
one  thousand  three  hundred  and  twenty-i.ur  ;  schools,  seven  ;  scholars, 
one  himdred  and  ninety-two. 

The  number  of  European  missions  is  three ;  stations  and  out-stations, 
twenty  ;  missionaries  and  assistant  uiissiunaries,  seven  ;  native  preach- 
ers and  assistants,  twenty-lliree ;  churches,  twenty-seven  ;  baptisms 
the  past  year,  one  hundred  and  eighty-seven ;  church  members,  fi»e 
hundred  and  fifty-eight. 

In  the  mission  to  West  Africa  there  are  two  slatioits,  five  missiona- 
ries and  assistant  missionaries,  one  native  assistant,  two  churches  of 
twenty-five  members,  and  two  schools  containin       iglity-five  scholars. 

The  number  of  the  Asiatic  missiuns  is  eigln ;  stations  and  out- 
stations,  sixty-two;  missionaries  and  assistant  missionaries,  fifty-nine ; 
native  assistants,  scventy-s«'ven;  churches,  thirty-two;  baptisms  the 
past  year,  three  hundred  and  seventeen ;  church  members,  one  thou- 
sand eight  hundred  and  two;  schools,  thirty-five,  iicliolars,  five  bun- 
uied  and  sixty. 

Grand  total,  twenty  missions,  one  hundred  stations  and  out-stations, 
ninety-nine  missionaries  and  assistant  missionaries,  one  hundred  and 
eleven  native  preachers  and  assistants,  seventy-seven  churches,  seven 
hundred  and  eighty  baptisms  the  past  year,  more  than  three  thousand 
seven  hundred  members  of  mission  churches,  forty-four  schools,  and 
eight  hundred  and  seventy-seven  scholars. 

The  annual  expenditure  of  the  board  is  about  eighty  thousand  dol- 
lars. 


FKEE-WILL  BAPTISTS. 

This  flourishing  class  of  Christians  have  not,  until  recently ,  directed 
their  efforts  to  a  foreign  field.  They  now  occupy  one  station  in  Orissa, 
where  they  have  two  missionaries  with  their  ladies.  Two  other  mis- 
sionaries are  about  being  located,  for  which  purpose  funds  are  dow 
provided. 


EPISCOPAL  MISSIONS. 

Tkc  Church  of  England  has  been  actively  eiigagcd  in  missionary 
operations  since  the  year  1698,  when  the  "Society  for  Promoting 
Christian  Knowledge"  was  formed.  In  1701,  the  "Society  for  the 
Propagation  of  the  Gospel  in  Foreign  Parts "  was  instituted.  The 
"  Church  Missionary  Society  "  was  established  in  1800.  These  socie- 
ties are  still  in  active  and  vigorous  operaticn.  They  have  missions  in 
29  • 


343 


MISfllONARY    STATISTICS. 


erery  qunrler  or  the  gl»l>e,  nnU  their  aniiunl  cxpenditiirp*.  for  the  prop- 
ai^tion  of  the  Gonpel,  nitiount  to  about  on.-  million  thru-  hundred  nnd 
•eventecn  thoutmnd  throe  huiidnd  nnd  fil'ly-six  dollars. 

The  Eijincopul  Church  in  the  United  Stiilen  fstiihlinlied  a  I>ome*<Je 
and  Foreign  Misnionarij  Socitty  in  IS'M;  and  the  General  Convention 
of  1(W3  resolved,  That  the  Cliurch  ilnelf  was  the  nii»»ionary  society, 
and  that  every  member  of  the  Church,  by  biiptiiim,  was,  of  course,  bound 
to  support  her  miasioriH.  The  niisMionary  fii'hl  was  declared  to  be  thk 
would;  (lumesUc  mmionn  being  thime  established  within  the  territory 
of  the  United  SIuUh,  a.nd  foreisrit  missiung  those  without  that  territory. 
At  each  triennial  meeting  of  the  Cieneral  Convention,  a  Hoard  of  Mi»- 
tions,  consisting  of  about  one  hundred  members,  is  gelecU-d  from  the 
different  dioceses.  This  Board  has  the  general  supervision  of  all  the 
missionary  operations  of  the  Church,  and  meets  annually,  or  oftener, 
if  necessary. 

There  are  two  standing  committees  of  this  Board,  — the  CnvimiUet 
for  Domestic  Missions  and  the  Cummittee  for  Funiirn  Missions,  to 
whom,  during  the  recess  of  the  Board,  the  care  and  maniigeiiient  of  the 
misaions  is  confided.  This  Society  now  has  mirier  its  charge  ..ne  hun- 
dred and  forty-five  domestic,  and  twelve  foreium  stations,  employing 
eighty-five  domestic  and  eleven  foreign  missionaries,  and  also  eighteen 
teachers  and  assistants  in  tlie  foreign  stations. 

The  expenditures  of  this  Board,  for  the  year  1841,  were  sixty-onc 
thousand  five  hundred  nnd  eighty-six  dt)llars  and  thirty-seven  cents. 
This  Society  has  missionary  stations  in  Athens,  Crete,  ConsUntino- 
ple,  China,  (Maca,)  Caiie  Palmas  and  other  stations  in  Western  Africa, 
and  in  Texas. 


SOCIETY   FOR   PROPAGATING   THE   GOSPEL   AMONG 
THE   INDIANS   AND  OTHERS. 

*This  society  derived  its  origin  among  the  Puritans,  in  England,  in 
1648.  The  charter  under  which  it  now  acts  was  granted  by  the  legis- 
lature of  Massachusetts,  in  l(iri7.  Us  list  of  past  and  present  members, 
in  1840,  comprised  one  hundred  and  twenty-five  names  of  the  most 
eminent  divines,  jurists,  and  laymen  in  Massachusetts,  in  which  state 
the  operations  of  the  society  are  ehieily  confined.  The  funds  of  this 
society,  in  1840,  amounted  to  thirty-six  thousand  three  hundred  and 
eighty-seven  dollars,  the  income  of  which  is  annually  exi«-nded  for 
the  "propagation  of  the  gospel  "  among  the  needy  and  destitute. 

In  conformity  with  the  spirit  and  design  of  this  ancient  and  ven- 
erable society,  all  measures  in  any  degree  of  a  party  or  sectarian  char- 
ROter,  are  scrupulously  avoideo. 


STIC8. 


MI88I0NAHV    STATlaTICS. 


343 


1  cxpj^nditiire*,  for  the  prop. 
\-  million  thri-i'  hundred  and 
r-fiix  dollars. 

tiilm  estUldislu'd  a  Domtttic 
lid  llif  UeiiL-ral  CouvfUtiou 
W1I8  the  iiiiB«iiinary  society, 
ilitiBin,  WHS,  of  course,  bound 
iild  wug  declared  to  be  the 
ibllnhed  within  the  terril<»ry 
tliose  without  that  territory. 
Jotivention,  a  Hoard  of  Mi»- 
■nibers,  is  ge!ect<'d  froni  the 
:eneral  guperviaion  of  nil  the 
meetii  annually,  or  oflener, 

thii  Board,  —  the  CommiUtt 
ce  for  t'orrign  Missions,  to 
care  and  inuniiireinent  of  the 
lis  under  its  ohiirge  one  hnn- 
foreisjn  Btalii'ns,  employinp 
iRsionaries,  and  also  eighteen 

Olltl 

le  year  1841,  werd  iixty-one 
liars  and  thirty-seven  cents. 
Athens,  Crete,  Constantino- 
■r  stations  in  Wealern  Africa, 


THE   GOSPEL   AMONG 
D  OTHERS. 

the  Puritans,  in  England,  in 
icts  was  granted  by  the  legis- 

of  past  and  present  iiieuibers, 
venty-five  nuines  of  the  most 
Massachusetts,  in  which  state 
confined.     The  funds  of  this 

thousand  three  hundred  and 
ich  is  annually  exiH>rided  for 

the  needy  and  destitute, 
ign  of  this  ancient  and  ven- 
e  of  a  party  or  stxtarian  char- 


VVESLEYAN   Oil  ENGLISH    METHODIST   MISSIONARY 
SOCIETY. 

ScARrr.i.v  had  Mr.  Wesley  rained  the  standard  of  Methodism  in 
Eni(land,  before  he  turned  his  attvntion  to  the  wants  of  other  lands. 
America  pr'^nenting  a  vast  field  lor  mis;4ionary  labor,  he  sent  over 
Kiehnrd  niiurdniuii  an:l  Joseph  I'lliiiore.  in  171!!*.  'I'hese  were  the  first 
Methodint  riii.Msion;irie«.  Krdiii  their  lalinrs  the  Methodist  Episco- 
pil  rliiirrh  in  the  United  Stales  srradiially  came  into  beinj;.  Ur.  Coke 
was  preriuiiieiitly  U'^el'iil  in  establishing  uiissions  in  varicms  places. 
'I'his  society  was  organized  in  lbI7. 

Wk9t  Lnixks.  —  A  peculiar  providence  marked  the  commencement 
of  this  mission.  Ur.  ('oke,  with  three  preachers,  was  proceeding  to 
Nova  Si!otia,  in  September,  IT'^d,  but  was  driven,  by  stress  of  weather, 
to  Antiguu.  Kiiicliiijr  a  iiiiiiiber  of  serious  persons  there,  he  preached 
Jesus  iti  tlietn,  and  by  his  labors  laid  the  foundation  fur  extensiva 
missions. 

Biiirisii  North  Amkkica.  —  About  1771>,  several  Methodist  emi- 
grants  were  the  means  of  awakeninir  many  souls.  Among  these  wa» 
Mr.  Black,  who,  after  laboring  for  some  time  with  zeal  and  success, 
was  appointed  the  superintendent  of  the  mission  in  British  North 
America.  This  mission  embraces  Nova  Scotia,  New  Brunswick,  Can- 
ada, Newfoundland,  and  Hondurns. 

Missinss  in  A.siA. — The  plan  of  establishing  missions  in  Asia  origi- 
nated with  Dr.  Coke;  and,  in  1813,  he  sailed,  with  Messrs.  Harvard, 
Clougli,  Anlt,  Erskine,  Sqiiance,  and  Ijynch,  fi/r  Ceylon.  Unfortu- 
nately, he  died  on  the  passage.  The  brethren,  after  many  trials, 
reached  Ceylon,  and  commenced  their  labors  at  Jafi'na,  Batticaloa,  and 
Matura.  From  Ceyhm,  the  society  directed  its  attention  to  continen- 
tal India,  where  their  labors  have  become  very  extensive. 

Missions  i.s  Soltu  ArntcA.  —  These  missitms  were  begun  in  1810, 
by  Rev.  Barnabas  Shaw,  among  the  Namaquas,  a  tribe  of  Hottentots. 
These  missions  have  subsequently  spread  over  large  portions  of  this 
benighted  land. 

Missions  i.x  the  South  Sf.as. — These  missions  include  the 
Friendly  Isles,  New  Zealand,  New  South  Wales,  &c.  They  were 
commenced  at  the  latter  place,  in  ISl.'i,  by  Mr.  Leigh,  who  began  hig 
duties  and  labors  at  Sydney,  with  favorable  auspices  and  good  success. 

Missions  in  the  MKorrKKRANr.AH.  —  These  were  commenced  in 
Gibraltar,  in  lri04,'by  Mr.  McMullen,  who  died  a  few  days  after  begin- 
ning his  labors.  Tiie  mission  was  then  suspended  until  1808,  when 
Mr.  William  Griffith  was  appointed  to  its  charge.  Besides  this  mis- 
won,  the  Methodists  have  stations  at  Malta,  Alexandria,  and  Zante. 

Missio.vs  IN  Europe.  —  These  missions  embrace  the  labors  of  the 
society  in  Sweden,  B'rance,  Germany,  Ireland,  and  the  Norman  and 


1 


MiiSIONAKY    ITATISTICS. 


Shetland  Wet.     Nolwithitniidinigr  iimny  olwluclcii,  arising  from  intol- 
erance, Ignorance,  or  luperslilion,  Iho  [(.Hid  work  pr(.j[ri'«Ci  at  lh»«t 

iniMiuna. 

NUMMARY. 

In  1840,  this  Hociety  had,  in  the  We»t  liidie«,  fifty  minHionitry  Mtaliona ; 
iin  Brilinh  North  Americu,  eighty-four  Htationii ;  in  A»ia,  twenty-two  , 
in  the  Hmith  S..aH,  twcnty-fivr;  in  Africa,  tliirty-mie ;  and  in  Kurope, 
forty-two  station*.  In  all  ihonr  countric.  the  H.Kiiety  had  two  hundred 
and  fitly-fDur  atatioMH,  Hix  luiiidr.'d  and  twenty-three  missKmnrifa  and 
toachern,  aevf  utytwo  thoiuand  wven  hundn-d  mid  twenty-four  com- 
municants, and  iilly-HiX  thouHaiid  five  hundred  and  twenty-two  acholart. 


MISSIONS  OF  THE  METHODIST  EPISCOPAL  CHURCH. 

I.       FoHEIQN    MiSSIONa. 

1.  'ifce  Liberia  Mission  was  conimeiiofd  in  18:t:!,  hy  the  llev.  M.  B. 
Cox,  wlio,  in  a  few  aliort  montha  artcr,  waa  called  to  hi*  eternal  reward. 
Hia  dying  language  waa,  "Thougli  a  thousand  full,  Africa  must  not  be 
given  up,"  Five  other  niissionariea  have  fulltn  in  the  same  field. 
The  Liberia  uiissioii  now  includes  an  annual  conference  orseventeen 
preachers,  all  colored,  exc<pl  the  superinUiident  and  the  two  brethren 
recently  sent  out.  It  hus  a  nieuibcvship  of  nearly  one  thousand,  of 
whom  one  hundred  and  fifty  aro  mUivrji.  There  are  thirteen  day 
•chooU,  in  which  from  five  hundred  to  six  hundred  children  are  in- 
•trucled,  (of  whom  about  forty  are  natives,  preparing  for  future  uaelul- 
ness,)  fourteen  churches,  eight  mission-houses,  three  school  houaea, 
/one  acad.'my,  (a  stone  building,)  and  one  printing-ofike.  Total  of 
misaionarica,  male  and  female,  twenty-four. 

a.  The  Oregon  Mission.  — TUia  mission  was  commenced  by  Rev. 
Messrs.  Jason  and  Daniel  U-e,  and  now  numbers  twenty-one  miasion- 
ariea,  including  preachers,  teachers,  physicians,  farinets,  mechanics, 
&c.  'Ihe  greater  part  of  these  wore  sent  cut  in  1840,  making,  with 
their  wives  and  children,  about  fifty  souls  — the  largest  missionary  ex- 
pedition  going,  at  one  time,  from  this)  country.  They  are  now  laying 
the  foundations  of  their  future  work. 

3.  The  Texas  Mission  was  conmienced  by  Rev.  Dr.  Ruler,  aasiated 
by  two  young  preachers,  who  accompanied  him  to  thatco\intry  in  ISOT. 
An  annual  conference  was  established  in  this  mission  field  in  1840, 
which  now  includes  three  regular  presiding  eldero"  districts,  aad 
eighteen  sUtions  and  circuits.  It  numbers  twenty-three  travelling 
preachera,  thirty-six  local  preachers,  (i.  c,  lay  preachers,  who  support 
thcnaelveti,  and  preach  aa  Uiey  have  opportunity,)  and  two  thouaand 


warn 


:ics. 

tttclm,  trilling  frnm  intol- 
work  pr(i)[r('iMies  tt  thfM 


I,  fifty  ininHionnry  Htatiuns ; 
IM  ;  ill  Asia,  twenty-two  , 
jrty-oiii- ;  anil  in  Kiirope, 
'  »i>cii'ty  liail  two  liundred 
riiy-tlirco  iiiiHainiinriei  and 
vil  imil  Iwi'nty-rour  com- 
(1  unil  twenty-two  acholari. 


PISCOPAL  CHURCH. 

n  18:t:i,  hy  the  Ucv.  M.  B. 
ailed  to  liii)  i-t«>rnnl  reward, 
lid  Cull,  Africa  inuut  not  be 
tullin  in  the  game  field. 
1  conference  of.Beventoen 
dent  and  tlie  two  brethren 
if  nearly  one  thousand,  of 
Tliere  are  tliirtcen  day 
.  hundred  children  are  in- 
jreparing  for  future  uieful- 
iua<'»,  tliree  school  -  houjiet, 
prinliiig-ofUce.      Total  of 

wan  commenced  by  Rev. 
uibers  twenty-one  niiaaion- 
ciana,  fiirinetH,   mechanicB, 

out  in  1840,  making,  with 
-  the  largest  missionary  cj- 
try.     They  are  now  laying 

by  Rev.  Dr.  Ruler,  assisted 
him  to  that  country  in  181)7. 
tins  missiim  field  in  1840, 
ding  cldero'  districts,  nad 
!rs  twenty-three  travelling 
lay  preachers,  who  support 
rtunity,)  and  two  thousand 


MIStlOflARY    STATISTIC*. 


345 


wven   hundred   and    ninet^-.five   members.      There   ii   a   college    at 
Rutersville. 

II.     Domestic  MiitiioRi. 

1  Otrinan  Miimicas.  —  The  first  (ieriiian  mission  was  established 
in  Cincinnati,  in  IKI.),  by  Rev.  William  Nast.  There  are  now  seven- 
teen Ueriniiii  iiiiHsions,  containing  abimt  one  thousand  meiiilifrs,  in  the 
stbtes  of  Oliiii,  Pennsylvania,  Kentucky,  liidiuiia,  Illinois,  .Missouri,  and 
New  York.  A  Gerinali  pii|>er  is  publwhed  iit  Cincinnati,  culled  Tk* 
Chritliaii  .l/iotoirigl,  Imviiii;  eleven  hundred  siibscrilK-rs. 

Si.  Iniliiin  Missions  — Tliero  are  eighteen  missions,  and  one  manual 
labor  schnirl,  aiiioiijf  llie  Indians  looate<l  within  the  bounds  of  RiKik 
River,  Miehi^ran,  Uolston,  Missouri,  Mississippi,  and  Arkansas  con- 
ferences.  These  now  include  two  thousand  six  hundred  and  seventeen 
native  ehurcli  members. 

3.  Misniima  amonsf  ihc  slavrg. — There  are  forty-seven  of  these  mi»- 
sioni  in  successful  operation,  ineludin}r  twelve  thousand  three  hundred 
and  niiiety-llirt<e  in  i  hurch  fi<llnwship. 

4.  Missions  in  Deslitittr,  I'urtion.i  of  the  CnurUrij.  —  There  are  one 
hundred  and  eight  domestic  missions  of  this  kind,  which  embrace 
twenty-three  thousand  nine  hundred  and  fifty-eight  church  memberr 

AOGREOATR. 

Foreiorn  missions  —  si.vty-three  missionaries,  four  llumsand  three 
linndred  and  seventeen  church  members. —  Doiiicstie  missions — one 
hundred  and  sevcnty-eiiriit  misHionaries,  forty-one  thousand  church 
members.  —  Total  —  two  liuiidredand  furty-oni!  missionaries,  f()rly-five 
thousand  three  liundred  and  seventeen  church  memliers. 

The  whole  amount  of  missionary  money  collected  for  the  year  ending 
April  20,  1842,  is  one  hniidred  and  five  thousand  two  h'lndred  and 
eighty-one  dollars;  expended,  one  hundred  and  forty-nme  thousand 
and  sixty-five  dollars. 


SEVENTH-DAY  BAPTIST  MISSIONARY  SOCIETY. 

The  operations  of  this  society  arc  confined  to  the  ocrasional  as- 
■;8t  not'  of  destitute  churches  at  home.  It  emjiloys  six  agents  and 
inigaionariea.  Its  receipts  ''■ir  1838  were  one  hundred  and  eighty-iix 
dollars. 

The  Seventh-Day  Baptists  have  also  a  Society  for  the  Promotion  of 
Christianity  among  the  Jews,  at  iiome  and  abroad.  It  was  organized 
in  1838. 


ir^: 


346 


MISSIONARY    STATISTICS. 


FRENCH  PROTK8TANT  MIHHIONARY  SOCIETY. 

Thii  locioty  wm"  foriiiod  in  1««,  at  lh«'  liouw  of  8.  V  9.  Wilder, 
En<| ,  an  Amerionn  incrchnnt,  llrrn  rmiilln^  in  FBri*  It  liiis  a  Kniinarj 
»br  the  proparation  nC  gtiidi-ntii.  In  l*J!>,  It  iirnt  out  ttirrn  miminiiarict 
t<i  their  (irxt  Held  of  iHhor,  ninnng  the  Kri'nch  eiiiif^nntK  of  Huuth 
.Vfiicii,  and  nmon^  tlif  Hurrouiidin^;  tribon.  It  Imd,  in  ISttit,  in  Bouth 
Africa,  w-vcn  MtationH,  twi'lve  niiMiunurii'ii,  ubiiut  onn  hundred  con- 
vert*, and  five  hundred  icholari. 


NKTIIEULANUS   MISSIONARY    SOCIETY. 

Till  princi)>al  laliora  of  thit  aociety  are  expended  in  Duteh  India 
and  in  Hiam.  In  Dutch  India  they  have  ei)(hteen  niiioionariea,  at 
thirteen  Miationa.  Of  the  Mucceita  oi'thi*  louiety,  litllu  ia  known  in  thii 
country. 

— * — 

SCOTTISH   MISSIONARY   SOCIETY. 

Thi»  nocioty  waa  oatablished,  in  17!Ki,  by  the  members  of  the  Epia- 
cojMil  rhtirrh  in  Edirib\irgh.  It  hu.s  li»d  missions  in  Tarlnry,  .^sia,  and 
the  We*t  Indiei.     Some  of  them  arc  atill  itustained. 


GERMAN   MISSIONARY  SOCIETY. 

This  aocioly  waa  preceded  in  its  furntation  by  the  Missionary  Sem- 
inary at  BAalo,  in  l^ltj.  In  Id^l,  the  Missionary  Society  wus  formed 
by  the  various  pastors  and  cbiirches  of  the  surroundini;  country,  under 
the  encouragement  of  Dr.  Sleiukopff.  The  scene  of  tlieir  first  labors 
was  among  the  German  colonies  in  Amatic  Russia,  in  l&^,  when 
seven  missionaries  were  sent  to  prepare  the  way  of  the  Lord  in  that 
important  field.  Others  followed,  and  their  mission  was  beginning  to 
promise  great  results,  when,  in  1837,  by  a  ukase  from  the  emperor  of 
tlie  Ruasias,  they  were  required  to  abandon  their  work. 

In  1828,  they  commenced  a  mission  at  Liberia.  Death  became  their 
opponent  here,  and  seven  of  their  missionaries  died  through  thi»  sick- 
liness of  the  climate'.     Two  missionaries  are  still  laborliiir  in  that  field. 

They  have  seven  missionaries  in  Jliiidoostan,  who  occupy  two  sta- 
tions,—  Mangalore  and  Dharwar.  They  expect  to  establish  another, 
shortly,  at  lloobly,  for  which  five  mixsionBi'i-s  have  been  sent  out. 
There  are  several  schools,  and  one  seminary,  connected  with  theie 
■tstioDs. 


ICS. 


NARY  SOCIETY. 

Iiouw  of  8.  V  8.  Wilder, 
Piiri*  It  liiis  a  n-iiiiimry 
rnt  out  tlirrx  mininiinricf 
'rich  ('iiii)(rniiU  uf  Huuth 
It  hiicl,  In  !»;<!),  ill  South 
uboiit  oiii!  huiidrud  ouii- 


lY    SOCIETY. 

!>.xp<>ndpd  in  Duteh  India 

i-ii;ht('i-n   iiiiMioiinriri,  At 
ety,  lilllu  M  known  in  tliii 


SOCIETY. 

tlip  inombers  of  the  Gpii- 
lions  ill  Tiitlnry,  Asia,  and 
staini'd. 


SOCIETY. 

ill  by  liie  MisHioniiry  Sein- 
oiiary  Society  wub  formed 
iirroundinc  country,  under 
Hcpne  of  their  first  labors 
ic  Russiit,  in  ItHi^,  when 
e  way  of  the  Lord  in  that 
niisiiion  was  bi-giiiningr  to 
kase  from  tliu  emperor  of 
their  work. 

M'ria.  Death  became  their 
ies  died  through  the  sick- 
still  laboriiiir  in  tiiat  field. 
stun,  who  occupy  two  tta- 
ipect  to  establish  another, 
laries  have  been  sent  out. 
ary,  connected  with  thpio 


MISiilONARV    STVriBTICa. 


CHURCH  OF  SCOTLAND  MISSIONH. 


347 


Thbir  iiiisiiuni  appear  to  bo  of  recent  date.  Most  of  their  labor  ia 
expended  on  Asia. 

C;ilciitt,'i,  liciinlmy,  Poonah,  and  Madras,  are  tiK'i-  principal  slatii>ni. 
Tlu-ir  iiiiH'<i<inari<-s  devote  a  large  purlion  uf  thi*ir  •  iforti  to  the  promo- 
tion  of  educatiiiu. 


RHENISH  MISSIONARY   SOCIETY. 

The  sucressea  of  tlio  L<jndon  Missionary  Society  inspired  tho  pii. 
inliul>itants  of  the  valli'y  of  ijio  Rhine  witli  an  ardent  wisli  to  iiniti 
their  ztftl.     Under  tins  ini|iulii<>,  a  society  was  funned,  in  IcsUH,  i>t  Hu 
men.  on  the  Rhine,  by  a  union  of  the  previously-tbrmed  looictiKs  nf 
Ban.         ''"berlield,  Colo({ni>,  and  Wpsel. 

la.  r-ottlieb,  Leipold,  Znhn,  and   Wurmb,  were  among  their 
■ .  inisfiic     rios.     VViiimb  was  formerly  a  soldier      He  fouifhl  in 
Hie  r,i'         .i!,ic  us  lieiiliMiunl,  and  obtained  two  niediiln  of  lioiior. 
t  gfiiri'v     medicine,  and  jjnined  a  diploma  ;  and  when  lie  became 
•"-i  of  r»;   ,^iou»  influenre,  he  laid  nil  his  li  'nors  and  learning  nt 
I  iho  cross.     Ho  Iwgan  his  labors  at  Vr  upperthal,  in  South 


f  i.u 

I ,.» ;. 

1  'c  n 
a,  tu' 
the 


Africa,  in  which  country  arc  -leveral  missionaries,  and  four  sfutions. 


MISSIONS  OF  THE  ROMAN  CATHOLIC  CHURCH. 

VVk  regret  that  '  is  not  in  our  power  to  record  llio  missionary  efforts 
of  the  Roman  Ciil.iolics.  SulKce  it  to  say  that  their  missions  extend 
to  all  countries,  and  that  they  are  ardent  in  their  zexl,  ind»  fatigaUlo  in 
their  labors,  and  iinsparinir  in  their  expenditures,  in  ihe  prupagaliun  of 
the  doctrines  of  this  ancient  church. 


JEWS'  MISSIONARY  !-    CIETY 

This  association  was  formed  in  England,  in  1808.  is  patronized 

chiefly  by  ministers  and  niembern  of  the  established  liurch.  It  hoa 
forty-nine  misBionarics  and  agents,  who  oecii[)y  twenty-three  stationa 
in  Asia  and  Europe  Of  these  missionaries,  twenty-four  are  Jewish 
converts.  Its  receipts  in  1839  were  upwards  of  eighlv  thousand  dol- 
lars Throe  or  four  thousand  Jews  have  been  converleu.  by  thia  Mid 
other  instrumentalities,  within  a  few  years. 


348 


MISSIONARY    STATISTICS. 


In  England,  there  ia  an  institution  for  the  purpose  of  receiving  Jew- 
ish converts,  and  teaching  tliem  a  trade.  A  considerable  number  have 
enjoyed  its  privileges. 


INDIANS. 

As  great  efforts  are  malting,  by  almost  all  classes  of  Christians  to 
spread  the  benign  influence  of  thu  gospel  among  the  red  men  on  our 
borders,  it  may  not  be  amiss  to  state  their  locations,  numbers,  &c.  &c. 

Mr.  McCoy,  in  his  valuable  "  Annual  Register  of  Indian  Affairs," 
published  at  Shawanoe,  in  the  Indian  Territory,  makes  many  impor- 
tant statements  respecting  this  highly-interesting  people. 

He  says  that  the  number  of  Indians  north  of  Mexico  may  be  fairly 
estimated  at  one  m'-llion  eight  hundred  thousand.  He  estimates 
the  population  of  the  tribes  east  and  west  of  the  Mississippi  as 
follows :  — 

MISSISSIPPI    RIVER. 

Chippcwas,   Ottawas,   and 

I  utawatomies, 8,000 

Putawatomies, 1 ,400 

Menominees, 4,800 

Creeks, 22,668 

Cherokees, 10,000 

Chickasaws, 5,429 

Choctaws, 3,500 

Seminoles, 2,420 

Appalachicolas, 340 


TRIBES    EAST    OF 


Indians  in  New  England  and 

New  York, 4,715 

Indians  from  New  York,  at 

Green  Bay, .    725 

Wyandots,    in     Ohio    and 

Michigan, 623 

Miamies, 1,200 

Winnebngoes, 4,r)01 

Chippewas, 6,TJ'i 

Ottawas  and  Chippewas  of 

Lake  Michigan, 5,300 


TRIBES    WEST    OF 

Sioux 27,.''>nn 

lowas, 1,200 

Sauks  of  Missouri,  500 

Sauks  and  Foxes, 6,400 

Assinaboines, 8,000 

Crees,   3,000 

Camanches,   7,000 

Crows, 4,500 

Airepahas,  Kiawas,  &c.,  .  1,400 

Caddoes, 800 

Snake    and    other    tribes 


I  Total,  81,904 

MISSISSIPPI    RIVER. 

within  the  Rocky  Moun- 
tains  20,000 

Gros-ventres, 3,000 

Arrekaras, 3,000 

Oiieyennes 2,000 

Minatarce,'', ^  . .     1,500 

Mandans,   l.,500 

Black  Feet, 30,000 

Tribes     west     of    Rocky 

Mountains 80,000 

Total,  201,300 


TiCS. 

purpose  of  receiving  Jew- 
oontiderablo  number  have 


U  classes  of  Christians  to 
nong  the  red  men  on  our 
ications,  numbers,  &c.  &c. 

egister  of  Indian  Affairs," 
ritory,  makes  many  impor- 
;sting  people. 

1  of  Mexico  may  be  fairly 
thousand.  He  estimates 
est  of  the   Mississippi   a» 

I    RIVEH. 

was,  Ottawas,   and 

watomies, 8,000 

itomics, 1 ,400 

linees, 4,200 

, 22,668 

ees, 10,000 

saws, 5,429 

WE, 3,500 

>Ies, 2,420 

chicolas, 340 

Total,  81,004 

IPPI    RIVER. 

ill  the  Rocky  Moun- 

, 20,000 

entres, 3,000 

ras 3,000 

nnes 2,000 

ircei, J,50O 

ns,   1,500 

Feet 30,000 

west     of    Rocky 
ntains SO.OCiO 

Total,  201,300 


MISSIONARY    STATISTICS. 


849 


The  above  tribes,  although  within  the  territory  of  the  United  State*, 
•re  not  within  what  is  commonly  called  the  Indian  Territory. 

Mr.  McCoy  states  the  names  and  numbers  of  the  indigenous  and 
emigrant  tribes  within  the  Indian  Territory,  so  called,  as  follow  :  — 


INDIGENOUS   TRIBES, 

Osage, 5,510 

Kauzau,  or  Kansas, 1 ,684 

Otoe  and  Missouria, 1 ,600 

Omaha, 1,400 


Pawnee,   10,000 

Puncah, 800 

Quapau, 450 

Total,  21,444 


EMIGRANT 

Choctaw, 15,000 

Cherokee, 4,000 

Creek, 3,600 

Seneca  and   Shawanoe  of 

Neosho,  4C2 


Wca, 

Piankasha, 

Peoria  and  Kaskaskias, 
Ottawa, 


225 

IIP 

135 

81 


TRIBES. 

Shawanoe  of  Kauzau  Riv- 
er   764 

Delaware, 856 

Kickapoo,  603 


Pufawatomie, 444 

Emigrant 26,289 

Indigenous, 21,444 

ToUl,  47,733 

Among  the  population  of  the  emigrant  tribes  are  included  thirtcan 
hundred  and  fifty  negro  slaves. 

Mr.  McCoy  estimates  that,  of  tlie  one  million  eight  hundred  thoU' 
sand  Indians  in  North  America,  about  seventy  thousand  may  be  classed 
with  civilized  man,  having  in  greater  or  less  degrees  advanced  toward* 
civilization. 

By  the  Indian  Territory  is  meant  the  country  within  the  following 
limits,  viz. :  Beginning  on  Red  River,  on  tlie  Mexican  boundary, 
and  as  far  west  of  the  state  of  Arkansas  as  the  country  is  habitable; 
thence  down  Red  River,  eastwardly,  along  the  Mexican  boundary  to 
Arkansas;  tlience  nortliwardly,  along  the  line  of  Arkansas,  to  the 
state  of  Missouri;  thence  north,  along  its  western  line,  to  Missouri 
River;  thence  up  Missouri  River  to  Puncah  River;  thence  westerly 
as  far  as  the  country  is  habitable;  thence  southwardly  to  the  place  of 
beginning. 

30  ' 


>J*S^s»..... 


BIOGRAPHICAL    SKETCHES 


FATHERS   OF    THE    REFORMATION,    FOUNDERS    OF   SECTS, 

AND   OF    O'I'HER    DISTINGUISHED    INDIVIDUALS 

MENTIONED    IN    THIS    VOLUME. 


JOHN  WICKLIFFE, 

a  celebrated  doctor,  professor  of  divinity  at  Oxford,  and 
deservedly  considered  na  the  forerunner  of  Luther  in  the 
reformation.  He  was  born  at  VVickiiiTo,  in  Yorkshire,  about 
1324,  and  educated  at  Queen's  College,  and  afterwards  at 
Merton,  and  in  13G1  raised  to  the  mastership  of  Baliol  Col- 
lege. In  13()5,  he  wa.s  made,  by  the  scholars,  head  of  Can- 
terbury Hall,  just  founded  at  Oxford  by  Archbishop  Islip ;  but 
his  elevation  was  opposed  by  the  monjis,  and  Langham,  the 
next  primate ;  and  the  pope,  to  whom  the  dispute  was  re- 
ferred, displaced  him  and  hi.-j  secular  associates.  Thus  dis- 
graced by  violence,  he  retired  to  his  living  at  Lutterworth,  in 
Leicestershire,  meditating  revenge  .igainst  the  authors  of  his 
unjust  privation.  In  the  works  of  Marsilius  of  Padua,  and 
other  bold  writers,  he  found  ample  room  to  indulge  his  op- 
position ;  and,  well  aware  of  the  popularity  of  attacking  a 
foreign  power,  which  overawed  the  throne,  and  submitted  the 
industry  and  the  revenues  of  the  kingdom  to  its  own  avari- 
cious views,  he  loudly  inveighed  again.st  the  errors  and  the 
eiicroachments  of  the  Romish  church.  His  writings  alarmed 
the  clergy,  and  a  council  was  assembled  at  Lambeth,  by 
Archbishop  Sudbury,  1377,  and  Wickliffe  summoned  to  give 
an  account'of  his  doctrines.  He  appeared  before  it,  accom- 
panied by  the  duke  of  Lancaster,  then  in  power ;  and  he 
made  so  able  a  defence,  that  he  was  dismissed  without  con* 


m 


mstimmm" 


;ketches 


FOUNDERS    OF   SECTS, 
lEI)    INDIVIDUALS 
VOLUME. 


FFE, 

livinity  at  Oxford,  and 
uiiner  of  Luther  in  the 
lirTc,  in  Yorkshire,  about 
liege,  and  ufterwarda  at 
;istership  of  Baliol  Col- 
!  scholars,  head  of  Can- 
>y  Archbishop  Islip;  but 
onjis,  and  Langham,  the 
lom  the  dispute  was  re- 
r  associates.  Thus  dis- 
living  at  Lutterworth,  in 
gainst  the  authors  of  hia 
Marsilius  of  Padua,  and 
room  to  indulge  his  op- 
opularity  of  attacking  a 
hrone,  and  submitted  the 
igdom  to  its  own  avari- 
ninst  the  errors  and  the 
li.  His  writings  alarmed 
ieinbled  at  Lambeth,  by 
ckliffe  summoned  to  give 
jpeared  before  it,  accom- 
then  in  power;  and  h« 
1  dismissed  without  coo* 


BIOflRAPHiCAL    SKETCHES. 


331 


demnation.  His  acquittal,  however,  displeased  the  pope, 
Gregory  XI.,  who  directed  his  emissaries  to  seize  the  offend- 
ing heretic,  or,  if  he  were  protected  by  the  great  and  power- 
ful of  the  kingdom,  to  ci^e  him  to  Rome,  to  answer  in  person 
before  the  sovereign  pontiff.  In  consequence  of  this,  a  sec- 
ond council  assembled  at  Lambeth,  and  the  nineteen  propo- 
sitions, which  the  pope  had  declared  heretical,  were  so  ably 
vindicated  by  the  eloquence  of  the  undaunted  reformer,  ^that 
his  judges,  afraid  of  otfending  the  nobles,  or  of  exciting  a 
commotion  among  tiie  people,  who  loudly  supported  the  cau.'se 
of  their  champion,  permitted  him  to  depart  in  safety,  and  en- 
joined on  him  silence  in  m.atters  of  religion  and  of  controversy. 
Uudismayed  by  the  power  of  his  enemies,  Wickliffe  continued 
to  preach  his  doctrines,  which  were  now  more  universally 
spread;  and  a  third  council,  therefore,  assembled,  under 
Courtnay,  the  primate,  13S2,  and  twenty-four  propositions  of 
the  reformer  were  condemned  as  heretical,  and  iburteen  as 
erroneous.  The  severity  of  the  church  was,  at  the  suggestion 
of  the  pope,  and  the  concurrence  of  the  weak  Richard  II., 
directed  with  effect  against  the  supporters  of  the  new 
heresy;  but,  while  some  of  'is  t'oUowers  suffered  punish- 
ment for  their  adherence  to  his  principles,  Wickliffe  unhap- 
pily died  at  Lutterworth,  13S4,  at  a  time  when  nothing  was 
wanting  to  emancipate  the  English  nation  from  the  tyranny 
of  Rome,  but  the  boldness,  perseverance,  and  eloquence,  of 
a  popular  leader.  Of  the  several  works  which  he  wrote,  his 
Trialogus  is  almost  the  only  one  which  has  been  printed. 
The  noble  struggle  which  Wickliffe  had  made  against  the 
gigantic  povver  of  Rome  was  almost  forgotten  after  his  death, 
till  Martin  Luther  arose  to  follow  his  steps,  and  to  establish 
hia  doctrines  on  a  foundation  which  will  last  till  Christianity 
is  no  more.  The  memory  of  Wickliffe  was  branded  with 
ignominy  by  the  impotent  Papists,  and  by  the  order  of  the 
council  of  Constance,  whose  cruelties  towards  John  Huss 
and  Jerome  of  Prague  are  so  well  known,  the  illustrious  re- 
former was  declared  to  have  died  an  obstinate  heretic ;  and 


399 


BIOORAPUICAL     SKETCHES. 


his  bones  wore  therefore  dug  up  from  holy  grcund,  and  eon> 
teniptuously  burnt. 


JEROME  OF   PRAGUE, 

the  celebrated  lay  reformer,  was  born  at  Prague,  about  the 
year  1370.  Very  little  ia  extant  relative  to  the  early  part 
of  his  life;  but  he  was  very  eager  in  the  pursuit  of  Itnowledge, 
and  spent  his  youth  in  tlie  universities  of  Prague,  Paris,  Hei- 
delberg, Cologne,  and  Oxford.  At  the  latter  university,  he 
became  ac<iuainted  with  the  works  of  Wickiiffe,  translated 
them  into  his  native  l.mgunge,  professed  himself,  on  his  return 
to  Prague,  to  be  an  o])en  favorer  of  him,  and  attached  himself 
to  the  Reformed  in  Bohemia,  over  whom  Huss  presided.  Be- 
fore the  council  of  Constance,  Jerome  was  cited  on  the  17th 
of  April,  1415,  when  lluss  was  confined  at  that  place.  On 
his  arrival,  he  found  that  he  could  not  render  any  assistance 
to  Huss,  and  therefore  thought  it  prudent  to  retire ;  and,  on 
behalf  of  Huss,  he  wrote  to  the  emperor.  At  Kirsaw,  Jerome 
was  seized  by  an  officer  of  the  duke  of  Sulzbach,  who  im- 
mediately wrote  to  the  council  concerning  him,  and  they 
directed  him  to  jscnd  his  prisoner  to  Constance.  On  his 
arrival  at  that  plao<^  he  was  immediately  brought  before  the 
council,  accused  of  his  attachment  to  Protestant  principles, 
and  was  remanded  from  the  assembly  into  a  dungeon.  As  he 
was  there  sitting,  ruminating  on  his  approaching  fate,  he  heard 
a  voice  calling  out  in  these  words :  — "  Fear  not,  Jerome, 
to  die  in  the  cause  of  tli:it  truth  which,  during  thy  life,  thou 
hast  defended."  It  was  the  voice  of  Madderwitz,  who  had 
contributed  to  the  comfort  of  Huss ;  but,  in  consequence  of 
it,  Jerome  was  conveved  to  a  strong  tower,  and  exposed  to 
torture  and  want. 

This  suffering  brought  on  him  a  dangerous  illness,  and 
attempts  were  then  made  to  induce  him  to  retract  his  princi- 
ples ;  but  he  remained  immovable.  Unhappily,  however,  for 
his  subsequent  peace  uf  mind,  he  was  at  length  induced  to 


rCHES. 

1  holy  ground,  and  eon> 


.GUE, 

I  at  Prague,  about  the 
ative  to  the  early  part 
le  pursuit  ol"  knowledge, 
3  of  Prague,  Paris,  Hei- 
he  latter  university,  he 
of  Wickliffe,  translated 
?d  himself,  on  his  return 
fn,  and  atta«;hed  himself 
om  Huss  presided.  Be- 
e  was  cited  on  the  17th 
led  at  that  place.  On 
t  render  any  assistance 
ilent  to  retire;  and,  on 
or.  At  Kirsaw,  Jerome 
:e  of  Sulzbach,  who  im- 
cerning  him,  and  they 
to  Constance.  On  hia 
tely  brought  before  the 
n  Protestant  principles, 

into  a  dungeon.  Ashe 
proaching  fate,  he  heard 
—  "Fear  not,  Jerome, 
h,  during  thy  life,  thou 
f  M adder witz,  who  had 
but,  in  consequence  of 

tower,  and  exposed  to 

dangerous  illness,  and 
im  to  retract  his  princi- 
Unhappily,  however,  for 
IS  at  length  induced  to 


BIOGRAPHICAL    SKETCHES. 

retract,  and  acknowledged  the  errors  of  VVicklifie  and  Hubs, 
assented  to  the  condemnation  of  the  latter,  and  declared 
himself  a  firm  believer  in  the  church  of  Rome.  But  the 
conscience  of  Jerome  would  not  allow  him  to  suffer  that 
retraction  to  remain ;  and  he  accordingly  recanted,  and 
demanded  a  second  trial. 

Accordingly,  in  the  month  of  May,  14 IG,  Jerome  was 
again  c;illed  before  the  council,  and  charged  with  his  ad- 
herence to  the  errors  of  Wickliffe,  his  having  had  i  picture 
of  him  in  his  chamber,  his  denial  of  transubstantiation,  with 
other  matters  of  a  similar  description.  On  these  articles  he 
answered  with  equal  spirit.  Through  the  whole  oration  he 
nianifefited  an  amazing  strength  of  memory.  His  voice  was 
sweet,  distinct,  and  full.  Firm  and  intrepid,  he  stood  before 
the  council;  collected  in  himself,  and  not  only  despising,  but 
•eeming  even  doHirous  of  death. 

His  speech  did  not,  however,  excite  pity;  and  he  was 
delivered  over  to  the  civil  power  for  martyrdom.  When 
surrounded  by  blazing  fagots,  he  erred  out,  "  O  Lord  God, 
have,  mercy  upon  me ! "  and  a  little  afterwards,  "Thou 
knowest  how  I  have  loved  thy  truth."  With  cheerful  coun- 
tenance he  met  his  fate;  and,  observing  the  executioner  about 
to  set  fire  to  the  w<x)d  behind  his  back,  he  cried  out,  "  Bring 
thy  torch  hither :  perform  thy  office  before  my  face.  Had  I 
feared  death,  I  might  have  avoided  it."  As  the  wood  began 
to  blaze,  he  sang  a  hymn,  which  the  violence  of  the"  flames 
did  not  interrupt. 

Jerome  was,  unquestionably,  an  excellent  man.  His 
Christianity  must  have  been  sincere,  thus  to  have  support- 
ed him;  and  the  uniform  tenor  of  his  virtuous  life  corrob- 
orated the  truth  of  that  opinion.  His  temper  was  mild 
and  affable,  and  the  relations  of  life  he  supported  with  great 
piety  and  benevolence.  He  was  a  light  get  upon  a  hill ;  and 
though  for  a  few  moments  it  was  obscured  and  darkened,  yet 
it  again  burst  forth,  and  continued  to  shine  with  splendor  an4 
advantage, 

30« 


354 


BIOQRAPHICAL    SKETCHESt 


JOHN  IITTSS, 

a  famous  ^'ivine  luitJ  raanyr,  bcin  in  Bohemia,  i;i76,  and  ed- 
ucated at  Prague,  where  he  t<  ok   his  degrees,  and  entered 
iiiiio  the  nti'i?3t'y.     The   vrltiny  ■  >f  Wickliffe  converted  him 
IVom  the  supfirstitiona  oi  Rome.  «  ui,  with  eloquent  zeal,  he 
begnn  to  pr»  aih  against  the  power  and  influence  of  the  pope. 
His  cff  .its  proved  successful ;  the  Papal  authority  began  to 
be  slighted  in  Bohemia ;  but  the  archbishop  of  Prague  issued 
two  mandiites  against  the  iicredies  oi  Wickliffe,  and  the  labors 
03  Hu?s  and  his  followers ,  snd  this  exertion  of  power  was 
wx>n  v'condeii  by  a  !.ll  from  Rome,  for  the  suppression  of 
ill  teiolB  offensi'  2  to  the  holy  see.     Huss  exclaimed  against 
thsiie  proceediny^;;.,  and,  though  summoned  to  Rome  to  an- 
swer for  his  conduct,  he,  supported  by  the  favor  of  Wences- 
laus,  king  of  Boliomia,  disregarded  tiie  pope's  authority,  and 
was  "^communicated;  and,  soon  after,  his  friends  and  ad- 
herent- were  included  in  the  same  interdict.     After  causing, 
by  hi,5  <ipposition  to  the  Papal  decrees,  various  tumults  in 
Praguo  and  Bohemia,  Huss  was  prevailed  upon  to  appear  at 
the  council  of  Constance,  to  give  Jin  account  of  his  doctrines. 
The  emperor  Sigismund  granted  him  his  protection,  and  in- 
sured seci-rity  to  his  person ;  but  when,  soon  after,  he  reached 
Constance,  1414,  he  was  seized  as  a  heretic,  and  imprisoned, 
and,  after  a  ccmfinement  of  severe  hardships  for  six  months, 
he  was  condemned  without  a  hearing;  and,  when  he  refused 
to  recant  his  errors,  he  was  tumultuously  sentenced  to  be 
burnt.     The  emperor  indeed  complained  of  the  contempt 
shown  to  his  authority,  and  of  the  perfidy  used  towards  the 
delinquent,  but  all  in  vain.     Huss  was  inhumanly  dragged  to 
execution ;  he  was  stripped  of  his  sacerdotal  habit,  deprived 
of  his  degrees,  and,  with  a  paper  crown  on  his  head,  with 
pictures  of  devils  round,  and  the  inscription  of  *' Here^iarch," 
he  was  burned  alive,  July,  1415.     He  endured  his  torments 
with  uncommon  fortitude   and  truly  Christian  resignation. 
His  ashes  were  collected,  and  then  sprinkled  in  the  Rhine. 


ETCHES. 

s. 

Bohemia,  V<\7G,  and  ed- 
tiis  degrees,  and  entered 

Wickliffe  converted  him 
:i,  with  eloquent  zeal,  he 
jid  influence  of  the  pope. 
Papal  aixthority  began  to 
ilibishop  of  Prague  iHSued 
I  Wickliffe,  and  the  labors 
lis  exertion  of  power  was 
e,  for  the  suppression  of 
Huss  exclaimed  against 
nmoned  to  Rome  to  an- 

by  the  favor  of  Wences- 

tlie  pope's  authority,  and 
ifter,  his  friends  and  ad- 
interdict.  After  causing, 
crees,  various  tumults  in 
evailed  upon  to  appear  at 
\  account  of  his  doctrines, 
im  his  protection,  and  in- 
iien,  soon  after,  he  reached 
a  heretic,  and  imprisoned, 

hardships  for  six  months, 
ng ;  and,  when  he  refused 
jltuously  sentenced  to  be 
ipliiiued  of  the  contemtit 
;  perfidy  used  towards  the 
was  inhumanly  dragged  to 

sacerdotal  habit,  deprived 

crown  on  his  head,  with 
Bcription  of  '•  Heresiarcb," 

He  endured  his  torments 
■uly  Christian  resignation. 
I  sprinkled  in  the  Rhiue< 


BDCUAPHICAL    3KETCUKS. 


355 


JOHN  (ECOLAMPADIUS, 
an  e  nlMoiit  German  reformer,  was  born,  in  1482,  at  Weins- 
1)61-5,  in  Francdnia.  He  was  converted  to  the  Protestant 
faith  by  reading  the  works  of  Luther;  became  professor 
of  theology  at  Basle;  ouihruccd  the  opinions  of  Zuinglius 
respecting  the  sacrament ;  contributed  much  to  the  progress 
of  ecclesiastical  reform,  and  died  in  15:31. 

tEcolumpadius  was  of  a  meek  and  quiet  disposition ;  in 
the  undertaking  of  any  business  he  was  very  circumspect; 
n  >r  was  there  any  thing  more  pleasing  to  him,  than  to  spend 
his  time  in  reading  and  commenting.  His  publications  are 
numerous,  consisting  chiefly  of  aimotations  on  the  holj 
Scriptures. 


,«J^»L„. 


MARTIN    LUTHER, 

the  celebrated  reformer,  was  born  at  Islebcn,  in  Saxony,  10th 
November,  14H;{.  His  parents  wished  him  to  devote  himself 
to  the  labors  of  the  bar,  but  an  extraordinary  accident  divert- 
ed his  ])nrpose.  As  he  walked  one  day  in  the  fields  with  fi 
fellow-student,  he  was  struck  down  by  lightning,  and  his 
companion  killed  by  his  side ;  and  this  had  such  eflect  upon 
his  mind  tliat,  without  consulting  his  friends,  he  retired  from 
the  world,  into  the  order  of  the  Augustines.  In  this  seclusion 
he  found  by  accident  a  Liitin  Bible,  which  he  never  before 
had  seen,  and  in  perusing  it  he  was  astonished  at  the  little 
knowledge  of  Scripture  and  of  Christianity  which  the  clergy 
then  imparted  to  the  people.  From  the  convent  of  Erfurt 
he  was  removed  to  Wittemberg  University ;  and  here  he  read 
lectures  on  philosophy,  for  three  years,  to  numerous  and  ap- 
plauding audiences.  The  completion  of  St.  Peter's  Church 
at  Rome  at  this  time  required  extraordinary  sums,  md  the 
pope,  Leo  X.,  to  fill  his  coffers  with  greater  facility,  published 
general  indulgences  for  the  forgiveness  of  sins  to  such  as 
would  contribute  to  the  pious  work.  The  Dominicans  were 
intrusted  with  the  selling  of  these  indulgences  in  Germany, 


f  M-t^<!ii»i^muiliSiti^-^',riV 


"-W" 


BtOattAPHlCAL   SKl:'rCHES. 


and  in  paying  their  money  tlit;  g<K)d  friar  Tetzel  informed 
the  superstitious  i>en})le  that  tliey  might  release  themselve* 
not  only  from  past,  but  also  future  sins.  This  pious  im- 
{MMition  did  not  escape  the  discerning  eye  of  Luther;  he 
published,  in  1517,  a  thesis,  containing  ninety-five  propositions 
on  indulgences,  and  challenged  opposition.  Tetzel  was  not 
nilerit  on  the  occasion ;  but  while  he,  with  the  voice  of  au- 
thority, called  his  opponent  a  damnai)lp  heretic,  and  whilst  he 
burnt  the  thesis  with  all  possible  ignominy,  Luther  asserted 
boldly  the  inefficacy  of  indulgences,  and  regarded  penitence 
and  works  of  mercy  and  charity  alone  capable  of  forming  a 
reconciliation  with  Heaven.  Though  attacked  by  numbers, 
Luther  had  the  satisfaction  to  see  his  sentiments  embraced 
with  eagerness  by  the  body  of  the  people;  and,  when  sum- 
moned by  the  pope  to  appear  at  Rome  to  answer  for  his 
conduct,  he  had  the  firmness  to  refuse,  though  he,  at  the  same 
time,  in  the  most  submissive  manner,  exculpated  himself,  and 
deprecated  the  resentment  of  the  supreme  pontiff.  Maximil- 
ian, the  emperor,  was  anxious  to  support  the  cause  of  Rome; 
but  Luther  happily  found  a  protector  and  friend  in  the  elector 
of  Saxony,  and,  upon  an  ttssurance  of  personal  safety,  he  did 
not  refuse  to  appear  at  Augsburg  before  the  Papal  legate, 
Cajetan.  The  conference  ended  by  the  refusal  of  Luther  to 
Bubmit  implicitly  to  the  pleasure  of  the  Papal  sec.  The  pope, 
however,  finding  that  violence  -ould  not  destroy  the  obstinacy 
of  Luther,  had  recourse  to  milder  means,  and  his  »gent  Mil- 
titius  was  employed  to  visit  the  reformer,  to  argue  with  him, 
and  to  offer  terms  of  reconciliation.  Luther  was  struck  with 
the  civilitiei,  and  the  temper  of  the  Papal  missionary ;  but, 
instead  of  niaking  submission,  he  was  roused  to  greater  op- 
position by  the  exhortations  of  the  Bohemians,  and  the  able 
support  of  Melancthon,  Carolostadius,  and  other  learned  men. 
In  1519,  he  was  engaged  in  a  personal  controversy  at  Leipsic 
with  Eccius,  divinity  professor  at  Ingolstadt ;  but  it  tended 
only  to  sow  greater  enmity  and  deeper  variance  between  the 
disputants.  The  same  year,  his  book  against  indulgences  was 
censured  by  the  divines  of  Louvaine  and  Cologne;  but  Luther 


rcuES. 

friar  Tetzcl  informed 
iglit  release  themselvet 

riiiis.  This  pious  inv- 
iiig  eye  of  Luther;  he 
;  ninety-five  pro|)ositit)nB 
ition.     Tetzel  was  not 

with  the  voice  of  au- 
c  heretic,  mikI  whilst  he 
oniiny,  Lntlier  asserted 
lud  regarded  penitence 
8  capable  of  forming  a 
I  attacked  by  numi)er8, 
s  sentiments  embraced 
eople;  and,  when  sum- 
onie  to  answer  for  his 
!,  though  he,  at  the  same 
exculpate<l  himself,  and 
reme  pontiff.  Maximil- 
lort  the  cause  of  Rome ; 
md  friend  in  the  elector 
f  personal  safety,  he  did 
lefore  the  Papal  legate, 
the  refusal  of  Luther  to 
c  I'apal  sec.  The  pope, 
lot  destroy  the  obstinacy 
:ans,  and  his  i»gent  Mil- 
ner,  to  argue  with  him, 

Luther  was  struck  \vith 

Papal  missionary ;  but, 
8  roused  to  greater  op- 
loheraians,  and  the  able 
,  and  other  learned  men. 
il  controversy  at  Leipsic 
igolstadt ;  but  it  tended 
sr  variance  between  the 
against  indulgences  was 
nd  Cologne ;  but  Luther 


BIUUIIAI'HIC.IL     8KETCUC8. 


Sir 


disregarded  their  opinions,  and  appealed  for  protection  to  the 
new  emperor,  Charles  V.  Though  he  had  written,  at  the 
suggestion  of  Miltitius,  a  letter  to  the  pope,  not  indeed  of 
submission,  but  ratlier  of  exculpation,  in  language  bold  and 
energetic,  he  was  in  15'2U  formally  condennied  by  a  bull  from 
Rome,  which,  after  enumerating  forty-one  of  his  heretical 
opinions,  denounces  against  him  the  vengeance  of  the  church, 
and  excommunication,  if  within  sixty  days  he  did  not  make 
a  due  submission.  This  violent  conduct  Luther  answered  by 
■'*The  Captivity  of  Babylon,"  a  book  in  which  he  inveighed 
bitterly  against  the  abuses  of  Rome ;  and  then,  calling  the 
students  of  VVittemberg  together,  he  flung  into  the  fire  the 
oifensive  decree,  which  he  called  the  execrable  hull  of  An- 
tichrist. In  lo'il,  he  was  sunnnoned  to  appear  before  the 
emperor  at  the  diet  of  Worms,  with  a  promise  of  protection ; 
and,  though  his  friends  dissuaded  him,  and  told  him  that,  as 
his  opponents  had  burned  his  writings,  so  they  would  treat 
him  after  the  manner  of  IIuss,  he  declared,  with  fearless 
voice,  "  If  I  knew  tiiere  were  iis  many  devils  at  Wocms  as 
tiles  on  the  houses,  I  would  go."  At  Worms  he  was  required 
by  Eccius  to  retract  his  opinions;  but  he  declared  that,  except 
what  he  advanced  could  be  proved  contrary  to  Scripture,  he 
neither  could  nor  would  recant.  His  obstinacy  proved  offen- 
sive to  the  emperor ;  but,  as  he  had  promised  him  his  protection, 
he  permitted  him  to  depart.  Charles,  nevertheless,  published 
his  edict  against  him  and  his  adherents,  and  placed  him  under 
the  ban  of  the  empire.  Luther,  however,  remained  secure 
under  the  protection  of  the  elector,  who  had  thus  effected  his 
deliverance,  and  in  the  castle  of  Wittemberg,  which  he  de- 
nominated his  hermitage  and  his  Patmos,  he  held  a  secret 
correspondence  with  his  friends,  or  composed  books  in  defence 
of  his  opinions.  At  the  end  of  ten  months,  when  the  emperor 
waa  departed  for  Flanders,  he  again  appeared  publicly  at 
Wittemberg,  and  had  the  satisfaction  to  'find  that,  instead  of 
being  checked,  his  doctrines  had  gained  ground,  and  were 
universally  embraced  through  Germany.  In  1522,  he  pub-< 
lished,  in  ponjusclion  with  Melancthon,  a  Latin  translatioo 


BIOGRAPHICAL    BKF.TCHCS. 


n(  the  New  Tentnnieiit ;  and  the  work  wim  read  with  aTiditj 
bjr  the  German  nation.  In  liVJ4,  he  hud  to  contend  with 
Eraaniiis,  n  miui  who  hnd  apparently  adopted  his  nentinients, 
thougli  he  had  not  the  inanlinexs  to  acknowledge  them;  and 
lie  now  found  in  him  nn  ahle  nnMivri.nist  enliated  in  defence 
of  the  pope.  In  1524,  I.utlier  tli  »  iwide  the  nionuHfic  habit; 
and  the  next  year  he  married  Catherine  de  Bore,  a  nan  who 
had  escaped  from  u  convent ;  and  tlioui;h  lie  was  ridiculed 
by  his  enemies,  and  censured  tor  taking  a  young  wife,  ho 
def'Mjded  hia  comhict  by  scriptural  »ext»,  and  again  set  at 
nought  the  authority  of  Rome  aiid  the  ctv  ils  of  her  advocates. 
In  15'2o,  the  emperor  called  a  diet  at  Spirex,  in  coiiNequence 
of  the  war  with  the  Turku,  as  well  as  the  troubled  state  of 
Germany  in  consecjuence  of  religious  disputes;  and  in  the 
sitting  of  the  next  year  he  pn  msed  thu'  lie  edict  of  Worms 
should  be  duly  enforced,  the  tjiitliolic  religion  wiipported,  and 
heretics  punished.  The  new  doctrines,  though  thus  openl/ 
attacked  by  the  head  of  the  oini)iro,  weic  ably  defended  by  th« 
electors  of  Saxony  and  Brandenburg,  the  lamlgrave  ol  llesse, 
the  prince  of  Anhalt,  and  others ;  and  in  another  diet,  held 
agaui  at  Spires,  these  dissentient  |).  inccs  protcstrd  against  the 
measures  of  the  empire,  and  were  o  nseciuciiily  called  Protes- 
tants. In  th(  111  ist  of  the  confusion  of  Germany,  a  confession 
of  faith  was  drawn  up  by  Mclancthon,  ihe  nnhl  <<t  ar<-l  lastti 
moderate  >f  Luther's  foil-  'v«.|.g,  umi,  as  i'  was  pro  t-u  *othe 
emperor  It  Au!»>burg,  i!  ii  neen  cidled  ''»  l«c  i"  ^'on^ 
ffstxion.    Thus  the  op(i     lion  raised  again         >  mighty  empire 

irituid  Roi  ■  by  mi  obscure  mon  was  sup  'ed  h 
intelligciii  print -,  and  jiowerful  natioitt«,  and  1 
regarded  as  the  champion  of  the  fiiith  through  Gem. 
nothing  to  apprehend  rrcuii  his  perseculors.  but  linil 
labor  earnestly  to  coi  in  what  I  "1  b<  so  L 
tablished.  His  Qerman  .mslation  o,  the  Bible  appeared  in 
ISU,'),  and  was  received  w  ith  grateful  raptures  by  the  Germans. 
■Te  died  at  Isleben,  18th  February,  I  46,  aged  63.  This 
itiustrions  man,  enga:  1,  as  Atterbury  huM  observed,  against 
the  uniieo  forces  of  tli     Papal  y/nx\A   ntood  th?  shock  with 


DOVv 

,  h«» 
es- 


.'M«!l^- 


TCHBt. 

-k  »nR  read  with  avidity 
ic   had  tt>  contend  with 

adopted  hia  Hentimenta, 
ickuowledgc  them;  and 
■list  enlisted  iii  defence 
tside  thc>  niniiuHtu'  habit; 
ine  dc  Bore,  a  nun  who 
lioiiifh  ho  wiiH  ridiculed 
ukmft  II  young  wife,  ho 

'ext8,  and  again  set  at 
e  ciK  tls  of  her  advocates. 
t  HpireM,  in  consequence 
iiH  the  troubled  state  of 
us  disputes;  and  in  the 
tluii  lie  edict  of  Worma 
c  relii;ion  Htijtported,  and 
nea,  though  thus  opeid/ 
rerc  ably  (Icfcuded  by  tha 
,  the  landgrave  ot  ilesse, 
ind  in  another  diet,  held 
CCS  protpstcd  against  tVia 
ns('(|iiciiily  called  Prates- 
(iftierniany,  a  confession 
II,  the  iudd<  «t  ai  '  most 
ns  ;•  was  pre  i<.  o  the 
died  hf  iui.  'itii'x  Con- 
igaii  migh«y  empire 

HOI        wad  sup       led  I 
itidiKs,  and  1  not 

h  through  Genun  ,,  h 
eculors.  but  bid  oji' 
■\<\  bi  .  so  I.  ly  es- 
Qi  the  Bible  appeared  in 
raptures  by  the  Germans. 
,  1,46,  aged  C3.  Thia 
iry  has  observed,  against 
d,  stood  th?  shock  with 


BIOGRAPHICAL    SKRTCHEt' 

bra««ry  and  succcsa.  He  was  a  num  of  high  endowment*  of 
mind,  and  great  virtues.  He  had  a  vast  uudetntanding,  which 
raised  hnn  to  a  pitcJi  of  learning  unknown  in  the  age  in  which 
he  lived.  His  works,  collecKul  after  his  death,  appeared  at 
Wittemberg,  in  seven  volumes,  folio. 


ULRICUS  ZUINULIUS, 
a  zealous  reformer,  born  at  VVildehau.sen,  in  Switzerland,  1487. 
He  studied  the  learned  languages  at  Basle  and  Berne,  and 
applied  himself  to  pbilosopby  at  Vienna,  and  took  his  degree 
of  doctor  of  divinity,  at  Biisle,  l.i Jo.  For  ten  years  ho  ac- 
quired popularity  as  public  preacher  at  Claris,  and  in  1516 
he  was  invited  to  Zurich  to  uiulcrtike  the  otfue  of  minister. 
The  tf'uets  of  liUther,  which  were  now  propagated  in  Ger- 
man ncouragcd  the  Swiss  preacher  to  oppose  the  sale  of 
induli><'uce»,  and  to  regard  them  as  impositions  from  the 
court  of  Rome  upon  the  superstitious  credulity  of  the  people. 
Undaunted  in  the  publicatit  ii  of  his  opinions,  he  coiilumed 
to  increase  the  number  of  his  adherents,  and  in  15"2!J  he 
as.-iembled  tlie  senate  and  the  cleriry  <'f  Zurich,  ami  presented 
before  them  in-  sixty-seven  prepositions  the  minute  articles 
of  his  faith.  Though  opposed  by  the  bishop  of  Constance, 
his  doctrines  were  adopted  by  the  full  senate,  and  he  was 
exhorted  to  preacii  the  word  of  Goil,  whilst  all  pastors  were 
tbrbidden  to  teach  any  thing  but  what  could  be  proved  by 
the  gospel.  Another  synod  still  more  powerfully  favored  the 
cause  of  Zuinglins  and  of  truth ;  images  and  relics  were 
removed  from  churches,  processions  were  forbidden,  and  the 
greater  part  of  the  outward  worship  and  ceremonies  of  the 
church  of  Rome  was  abolished.  While,  however,  successful 
in  the  estJiblishment  of  his  doctrines  in  the  canton  of  Zurich, 
Zuinglius  met  with  violent  opposition  iti  the  other  members 
of  the  Swiss  confederacy,  and,  afl'"-  the  fruitless  conferencei 
Mi  aden  between  CEcolampadius  ii<  r>art  of  Zurich,  and 
of  1.  Idas  on  the  part  of  the  Catholics,  des  had  recooru 


360 


BionRAPHiCAi.  SKirrcHCf. 


to  arnw.  In  one  of  the  first  encountern,  the  grent  champion 
(»f  the  rrCorination  was  (thin,  lltli  Octohrr,  15:11.  A«  a 
leader,  Zuiiijjliua  displayed  great  firniness,  deep  learninj(,  and 
aatoniBhinjj  prcHencfl  of  mind.  Though  he  op])o«ed  the  doc- 
trincM  of  the  RomiMh  church,  he  greatly  differed  from  the 
German  reformer,  mid  each,  unhappily,  paid  little  respect  to 
the  opinions  of  the  other.  His  followers  continued  to  in- 
crease; and  ill  hearing  his  name  they  maintained  doctrines 
on  original  sin,  and  on  <;race,  which  were  rejected  hy  the 
other  seceders  from  the  jurisdiction  of  Rome.  According  to 
Zuinglins,  snlvaticm  was  extended  not  only  to  infants,  who 
died  hefore  baptism,  but  to  heathens  of  a  virtuous  and  moral 
life.  Some  alterations  were  afterwards  introduced  by  Calvin, 
by  Beza,  and  others ;  but  whilst  the  proselytes  to  these  new 
opinions  acquired  the  name  of  ('ali'iiiists  in  France,  and  in 
other  parts  of  Kurope^  the  Zuinglians,  who  (irmly  adhered  to 
the  tenets  of  their  founder,  assumed  the  ap|)ellation  of  Sacra- 
mmtarinm.  The  works  of  Zuiiigliiis,  as  a  controversialist, 
were  respect;il)le,  chiefly  written  in  German,  and  were  com- 
prehended in  four  volumes,  folio. 


MARTIN  BUCER, 
u  Dominican,  born  in  Alsace,  in  1491,  who  early  embraced 
the  tenets  of  liUther.  He  afterwards  inclined  more  to  the 
opinions  of  Zuiii^lius,  and,  in  his  zeal  for  the  reformation, 
attempted  in  vain  to  reconcile  these  two  powerfiil  leaders. 
For  twenty  years,  his  eloquence  was  exerted  at  Strasburg  to 
establish  the  Protestant  cause ;  but  the  turbulence  of  the  times, 
and  his  oppositi(M!  to  the  views  of  the  Catholics  at  Augsburg, 
rendered  him  unpopular,  so  that  he  received  with  pleasure 
the  invitations  of  Cranmcr  to  settle  in  England.  He  was 
received  with  gratitude  by  the  nation.  Edward  VI.  treated 
him  with  great  kindness,  and  he  was  appointed  theological 
professor  at  Cambridge,  in  !549,  where  he  died  two  years 
after.     Five  years  after,  the  persecutions  of  Mary  were  ex- 


rrcHBS. 

;er«,  the  great  champion 
OctnJxr,  1631.  An  a 
inesH,  dee])  Icarniiiff,  aiid 
ni((h  he  opposed  the  doc- 
rcatly  differed  from  the 
ily,  jxiiil  little  respect  to 
llowers  continued  to  in- 
ley  ninintnined  doctrines 
;li  were  rejected  by  the 
lA'  Rome.  According  to 
lot  only  to  inOintfl,  who 
of  a  virtuous  nnd  moral 
rds  introduced  by  ('alvin, 
■  prof*elytes  to  these  new 
inint.i  in  France,  nnd  in 
IS,  who  (irmly  adhcrc-d  to 
the  appellation  of  Snrro 
UH,  a.s  a  rontroversialist, 
German,  and  were  com- 


;er, 

191,  who  early  embraced 
rls  inclined  more  to  the 
;oal  for  the  reformation, 
se  two  powerful  leaders. 
I  exerted  at  Strasburi^  to 
e  turbulence  of  the  timeSj 
e  Catholics  at  Au};sburs[, 
;  received  with  pleasure 
e  in  England.  He  was 
an.  Edward  VI.  treated 
as  appointed  theological 
rhere  he  died  two  years 
jtions  of  Mary  were  ex- 


BIOQHAPHI(;\l.    SKETCHES. 


861 


tended  to  his  remains,  wliich  were  ignoiuinioualy  burned  ;  but 
the  insult  wa.s  repaired  by  the  i{ood  sennc  of  lilizabeth.  In 
learning,  judgment,  and  moderation,  Bucer  was  inferior  to 
none  of  the  great  reformers,  and,  with  Melanctbon,  he  may 
bo  con.siderod  as  the  best  calculated  to  restore  and  maintain 
unimimity  amcmg  contending  churches  and  opposite  sects. 
His  writings,  in  Latin  and  German,  were  very  numerous,  and 
all  on  theological  subjects. 


PHILIP  MELANCTHON, 

a  celebrated  reformer,  born  16th  February,  1497,  at  Bretten, 
in  the  Palatinate  of  the  Rhine.  His  father's  name  was 
Schwartserdt,  which  signifies  hfnrk  rarf/i ;  but  the  word  was  • 
changed,  according  to  the  affectiitiou  of  the  timiis,  by  his 
friend  Reuclilin,  into  Melancthon,  which,  in  Greek,  expresses 
the  same  meaning.  He  studied  at  Bretten,  Pfortsheim,  and 
Heidelberg,  and  with  such  success  that,  at  thirteen,  he  wrote 
a  comedy  of  some  merit.  He  left  Heidelberg  in  iTtV.l,  be- 
cause he  was  refused  a  degree  on  account  of  his  youth,  and 
then  passed  to  Tubingen,  where  he  resided  for  six  years,  arid 
gave  public  lectures  on  Virgil,  Terence,  nnd  other  classics. 
In  1618,  by  the  recommendation  of  his  friend  Reuchlin,  he 
was  appointed,  by  the  elector  of  Saxony,  Greek  professor  at 
Wittemberg;  and  here  began  that  intimacy  with  Luther, 
which  contributed  so  much  to  the  progress  of  the  reforma- 
tion. He  was,  in  1527,  appointed  by  his  patron,  the  duke,  to 
visit  the  churches  of  the  electorate,  and  afterwards  he  was 
employed  in  th.''  arduous  labors  of  preparing  those  articles  of 
faith  which  have  received  the  name  of  the  Augsburg  Confes- 
sion, because  presented  to  the  emperor  at  the  diet  of  that 
city.  In  the  disputes  which  he  maintained  in  those  days  of 
controversial  enmity,  he  displayed  great  candor  and  mildness, 
which  his  friend  Luther  attributed  more  to  a  spirit  of  timidity, 
than  to  the  meekness  of  the  Christian  character.  His  mod- 
eration, as  wii  as  his  learning,  was  so  universally  acknowl- 
edged, that  he  received  a  liberal  invitation  from  Francis  I.  to 
31 


;J*J' 


862 


BIOGRAPHICAL     SKETCHBB. 


come  to  France,  to  settle  the  disputes  of  the  Protestants ;  bnt 
through  the  interference  of  the  duke  of  Saxony,  the  offer  was 
declined,  as  likewise  a  similar  invitation  from  the  king  of 
England.  He  was  engaged  in  the  various  conferences  which 
tof  k  place  on  religious  subjects  at  Frankfort,  Reinspurg, 
Worms,  Spires,  and  Ratisbon,  and  every  where  evinced  the 
deepest  learning,  the  most  peaceable  temper,  and  the  strongest 
moderation.  The  character  of  the  times,  and  not  inclination, 
rendered  him  a  controversialist,  and  his  answer  to  his  mother 
displayed  the  great  and  the  good  man.  When  asked  by  the 
aged  woman,  who  repeated  before  him  her  prayers  in  a  simple 
but  pious  manner,  what  she  must  believe  in  this  great  con- 
fusion of  creeds,  he  replied,  "  Go  on,  mother,  to  believe  and 
pray  as  you  have  done,  and  never  troub'.e  yourself  about 
controversies."  He  died  at  Wittemberjr,  19th  April,  1560, 
and  was  buried  by  the  side  of  his  frie';.i  Luther,  in  the  church 
of  the  castle.  Among  the  reasons  which,  on  his  deatli-bed, 
he  assigned  for  considering  dissolution  as  happiness),  he  said 
that  it  delivered  him  from  theological  persecutions.  His 
works  were  very  numerous,  and,  as  they  were  written  in  the 
luidst  of  controversy  and  ecclesiastical  avocations,  they  were 
not  always  so  correct  in  language,  as  they  proved  useful  in 
advancing  the  reformation.  A  chronological  catalogue  of 
these  was  published  in  1589,  and  they  appeared  altogether  in 
four  volumes,  folio,  at  Wittembe'rg,  1601. 


PETER  MARTYR, 

a  celebrated  reformer  and  theologian,  whose  real  name  was 
Vermigli,  was  born,  in  1500,  at  Florence.  He  was  originally 
an  Augustine  monk,  and  became  an  eminent  preacher,  and 
prior  of  St.  Fridian's,  at  Lucca.  Having,  however,  embraced 
the  Protestant  doctrines,  be  four  '  it  necessary  to  quit  his 
native  country.  After  having  been  for  some  time  professor 
of  divinity  at  Strasburg,  he  was  invited  to  England,  and  ap- 
pointed professor  of  theology  at  Oxford.  He  left  England 
on  the  accession  of  Mary,  and  died  in  1561,  theological 


.^M«^M-V4AWvt^*k4.  -< 


ifi^H^fW 


£TCH6a. 

!s  of  the  Protestants ;  bnt 
of  Saxony,  the  offer  was 
tation  from  the  king  of 
arious  conferences  which 
t  Frankfort,  Reinspurg, 
every  where  evinced  the 
temper,  and  the  strongest 
imes,  and  not  inclination, 
his  answer  to  his  mother 
in.  When  asked  by  the 
m  her  prayers  in  a  simpl*^ 
slieve  in  this  great  con- 
1,  mother,  to  believe  and 
r  troub'.e  yourself  about 
nber^,  19th  April,  1560, 
";.i  Luther,  in  the  church 
which,  on  his  death-bed, 
on  as  happiness,  he  said 
xicai  persecutions.  His 
they  were  written  in  the 
;al  avocations,  they  were 
as  they  proved  useful  in 
ronological  catalogue  of 
ey  appeared  altogether  in 
1601. 


TR, 

n,  whose  real  name  was 
rence.  He  was  originally 
1  eminent  preacher,  and 
iving,  however,  embraced 
it  necessary  to  quit  his 
for  some  time  professor 
;ted  to  England,  and  ap- 
xford.  He  left  England 
ied  in  1561,  theological 


BIOGRAPHICAL    SKETCHES. 


363 


professor  at  Zurich.  He  -wrote  several  works,  of  great  eru- 
dition, among  which  are  Commentaries  upon  parts  of  the 
Scriptures.  His  personal  character  is  said  to  have  been 
extremely  amiable. 


HENRY  BULLINGER, 

one  of  the  early  reformers,  was  born  in  the  canton  of  Zurich, 
at  Baumgarten,  in  1504.  The  works  of  Melancthon  con- 
verted him  to  Protestantism,  and  he  became  closely  connected 
with  Zuinglius,  to  whom  he  succeeded  as  pastor  of  Zurich. 
He  was  one  of  the  authors  of  the  Helvetic  Confession,  and 
assisted  Calvin  in  drawing  up  the  formulary  of  1549.  Bul- 
linger  was  a  moderate  and  conscientious  man ;  and  it  is  much 
to  his  honor  thai,  on  the  ground  of  its  being  inconsistent  ;*ith 
Christianity  for  any  one  to  hire  himself  out  to  slaughter  those 
who  had  never  injured  him,  he  successfully  opposed  a  treaty 
for  supplying  France  with  a  body  of  Swiss  mercenaries.  He 
died  in  1575.     His  printed  works  form  ten  foli6  voluraer. 


the  g"> 


JOHN  liNOX, 
"^t  champion  of  the  Scottish  reformation,  was  born,  in 
1505,  at  Gifford,  in  East  Lothian,  and  was  educated  at  Had- 
dington and  St.  Andrews.  After  he  was  created  master  of 
arts,  he  taught  philosophy,  most  probably  as  a  r*^gent  in  one 
of  the  colleges  of  the  university.  His  class  became  cele- 
brated, and  he  was  considered  as  equalling,  if  not  excelling, 
his  master  in  the  subtilties  of  the  dialectic  art.  About  the 
same  time,  although  he  had  no  interest  but  what  was  procured 
by  his  own  merit,  he  was  advanced  to  ciericaJ  orders,  and 
ordained  a  priest  before  he  reached  the  age  fixed  by  the  can- 
ons of  the  church.  At  this  time,  tlie  fathers  of  the  Christian 
church,  Jerome  and  Augustine,  attracted  his  particular  at- 
tention. By  the  writings  of  the  former,  he  was  led  to  the 
Scriptures  aa  the  only  pure  fountain  of  divine  truth,  and 
instructed   in  the  utility  of  studying  them  in  the  original 


3G4 


BIOGRAPHICAL    SKETCHES. 


languages.  In  the  works  of  the  latter  he  found  religious 
sentiments  very  opposite  to  those  taught  in  the  Romish 
church,  who,  while  she  retained  his  name  as  a  saint  in  her 
calendar,  had  banished  his  doctrine  as  heretical  from  her 
pulpits.  From  this  time  he  renounced  the  study  of  scholastic 
theology ;  and,  although  not  yet  completely  emancipated  from 
superstition,  his  mind  was  fitted  for  improving  the  means 
which  Providence  had  given  for  leading  him  to  a  fuller  and 
more  comprehensive  view  of  the  system  of  evangelical  religion. 
It  was  about  the  year  1535,  when  this  favorable  change  com- 
menced ;  but  it  does  not  appear  that  he  professed  himself  a 
Protestant  before  the  year  1542.  He  was  converted  from  the 
Romish  faith  by  Wishart,  and  became  a  zealous  preacher  of 
the  new  doctrines.  Having  been  compelled  to  take  shelter 
in  the  castle  of  St.  Andrews,  he  fell  into  tht  hands  of  the 
French  in  July,  1547,  and  was  carried  with  the  garrison  to 
France,  where  he  remained  a  captive  on  board  of  the  galleys 
till  1549.  Subsequent  to  his  liberation,  he  was  for  a  short 
time  chaplain  to  Edward  VI.,  after  which  he  visited  Geneva 
and  Frankfort,  and,  in  155o,  returned  to  liis  native  country. 
After  having  for  twelve  months  labored  actively  and  success- 
fully to  strengthen  the  Protestant  causf.  in  Scotland,  he  revis- 
ited Geneva,  w'i>^»"e  he  remained  till  1559.  During  his 
residence  in  Geneva,  he  published  his  "  Fi^st  Blast  of  the 
Trumpet  against  the  monstrous  Government  of  V/omen  "  —  a 
treatise  which  was  levelled  against  Mary  of  England,  but 
which  gave  serious  offence  to  Elizabeth  From  Au^W,  1559, 
when  he  once  more  and  finally  set  foot  on  Sccctish  earth,  till 
his  decease,  which  took  place  November  24,  1572,  the  re. 
fonned  church  was  triumphant,  and  he  was  one  of  its  most 
prominent,  admired,  and  honored  leaders. 

When  his  body  was  laid  in  the  grave,  t'le  regent  of  Scot- 
land emphatically  pronounced  his  eulogiuni,  in  the  well-known 
words,  "  There  lies  he  who  never  feared  the  face  of  man." 

Knox  has  been  styled  the  jntrepid  reforirer;  and  that 
character  he  unquestionably  deserves.  In  person  d  intre- 
pidity  and   popular  eloquence  he   resembled   Luther.     His 


WK:  ■ 


ETCHES. 

latter  he  found  religious 
taught  in  the  Romish 
name  as  a  saint  in  her 
le  as  heretical  from  her 
ed  the  study  of  scholastic 
pletely  emancipated  from 
3r  improving  the  means 
ling  him  to  a  fuller  and 
;m  of  evanffelical  religion, 
lis  favorable  change  com- 
it  he  professed  himself  a 
[e  was  converted  from  the 
no  a  zealous  preacher  of 
ompelled  to  take  shelter 
ill  into  tht  hands  of  the 
rried  with  the  garrison  to 
'e  on  board  of  the  galleys 
ntion,  he  was  for  a  short 
which  he  visited  Geneva 
led  to  his  native  country, 
red  actively  and  success- 
use  in  Scotland,  he  revis- 
till  1559.  During  his 
his  "  Fifst  Blast  of  the 
ernment  of  V/omen  "  —  a 
it  Mary  of  England,  but 
beth  From  Ann!,  1559, 
bot  on  vSccctish  earth,  till 
vember  24  1572,  the  re. 
d  he  was  one  of  its  most 
iaders. 

rave,  t'le  regent  of  Scot- 
logiuni,  in  the  well-known 
tared  the  face  of  man." 
epid  refori:::er;  and  that 
rves.  In  person  d  intre- 
resembled   Luther.     His 


BIOGRAPHtCAL    SKETCHES. 


909 


doctrinal  sentiments  were  those  of  Calvin ;  and,  like  Zuinglius, 
he  felt  an  attachment  to  the  principles  of  religious  liberty. 
He  effected  much  in  the  great  work  of  the  reformation ;  but  his 
manners  were  so  severe,  and  his  temper  so  acrid,  that  whilst  he 
may  be  equally  respected  with  Luther  and  Melancthon,  he  is 
not  equally  beloved.  Knox  was,  liowever,  known  and  beloved 
by  the  principal  persons  among  the  reformed  in  Fra  »ce,  Swit- 
zerland, and  Germany;  and  the  affectionate  veneration  in 
which  his  memory  was  held  in  Scotland  after  his  death, 
evinced  that  the  influence  he  possessed  among  his  country- 
men, during  his  life,  was  not  constrained,  but  founded  on  the 
high  opinion  which  they  entertained.  Banatyne  has  thus 
drawn  his  character,  and  it  is  unquestionably  entitled  to  con- 
sideration :  —  "In  this  manner,"  says  he,  "  departed  this  man 
of  God ;  the  light  of  Scotland,  the  comfort  of  the  church 
within  the  same,  the  mirror  of  godliness,  and  pattern  and 
example  to  all  true  ministers,  in  purity  of  life,  soundness  of 
doctrine,  and  boldness  in  reproving  of  wickeduess ;  one  that 
cared  not  for  the  favor  of  men,  how  great  soever  vhey  were." 


JOHN  CALVIN, 
a  celebrated  reformer,  born  at  Noyon,  in  Picardy,  10th  July, 
1509.  His  family  name  was  Cauvin,  which  he  Latinized  into 
Calvinus.  He  was  first  intended  for  the  church,  and,  subse- 
quently, for  the  professic.i  of  civil  law.  Having  embraced 
the  principles  of  Protestantism,  he  was  under  the  necessity 
of  quitting  France ;  and  he  settled  at  Basle,  where  he  pub- 
lished his  celebrated  "  Institutions  of  Ihe  Christian  Religion." 
After  having  v  ited  Italy,  he  was  returning  by  the  way  of 
Geneva,  in  1536,  whev  Farel  and  other  reformers  induced 
him  to  take  up  his  abode  in  that  city.  He  was  chosen  one 
of  the  ministers  of  the  gospel,  and  professor  of  divinity.  A 
dispute  with  the  city  authorities  soon  compelled  hinr  to  leave 
Geneva,  and  he  withdraw  to  vStrasburg;  whence  he  was  re- 
called in  1541.  From  the  time  of  his  recall,  he  possessed 
almost  absolute  power  at  Geneva ;  aud  he  exerted  himself 
31* 


366 


BIOGRAPHICAL    SKETCHES. 


IH 


vigorously  in  establishing  the  Presbyterian  form  of  church 
government.  The  reformer,  who  so  loudly  exclaimed  against 
the  tyranny  of  Rome,  directed  the  whole  torrent  of  his 
persecution  against  Servetus,  a  physician,  who  had  in  an 
ambiguous  style  written  upon  the  Trinity ;  and  his  vengeance 
was  not  appeased  till  the  unfortunate  heretic  had  expired  in 
the  flames.  He  died  May  26,  1564 ;  and,  though  he  had 
long  enjoyed  a  high  reputation  and  exercised  an  unbounded 
authority,  he  left  only  three  hundred  crowns  to  his  heirs, 
ip eluding  his  library,  the  books  of  which  sold  afterwards  at 
a  great  price.  The  works  of  Calvin  were  printed  in  twelve 
voluir.es,  folio,  Geneva,  and  in  nine,  Amsterdam,  in  1667. 


JEROME  ZANCHIUS, 
s  native  of  Alzano,  who  entered  in  the  congregation  of  the 
Lateran  canons.  He  embraced  the  tenets  of  the  Protestants 
by  the  conversation  of  Peter  Martyr,  who  was  of  the  same 
establishment ;  and,  afraid  of  persecution,  he  retired,  1553,  to 
Strasburg,  where  he  taught  divinity  and  the  philosophy  of 
Aristotle.  He  quitted  Strasburg,  in  1503,  for  Chiavene,  and, 
in  1568,  removed  to  Heidelberg,  where  he  was  appointed 
professor  of  theology,  and  where  he  died  19th  November, 
1590,  aged  eighty-four.  He  was  author  of  "  Commentaries 
on  St.  Paul's  Epistles,"  and  other  works,  published  together 
at  Geneva,  in  eight  volumes,  folio,  1613.  In  his  character 
he  was  a  man  of  moderation,  learned,  benevolent,  ar.d  pious. 


THEODORE  BEZA, 

one  of  the  most  eminent  of  the  reformers,  was  born  at  Vezelai, 
the   Nivernois,  in  1519,  and  was  originally  a  Catholic, 


m 


and  intended  for  the  law.  At  the  age  of  twenty,  he 
gftinod  an  unenviable  reputation  by  the  composition  of  Latin 
poetry  which  was  at  once  elegant  and  licentious,  (".nti  which, 
some  years  afterwards,  he  published  under  the  title  of  "  Jnve- 
nile  Poem?."  Though  not  in  orders,  he  possessed  benefices  of 


TCHES. 

ylerian  form  of  church 
ioudly  exclaimed  against 
e  whole  torrent  of  his 
^sician,  who  had  in  an 
inity ;  and  his  vengeance 
:  heretic  had  expired  in 
4;  and,  though  he  had 
jxercised  an  unbounded 
ed  crowns  to  his  heirs, 
■hich  sold  afterwards  at 
;  were  printed  in  twelve 
Amsterdam,  in  1667. 


HIUS, 

the  congregation  of  the 
tenets  of  the  Protestants 
r,  who  was  of  the  same 
ition,  he  retired,  1553,  to 
f  and  the  philosophy  of 
1563,  for  Chiavene,  and, 
vhere  he  was  appointed 
le  died  19th  November, 
ithor  of  "  Commentaries 
orks,  published  together 
1613.  In  his  character 
d,  benevolent,  and  pious. 


EZA, 

ners,  was  bom  at  Vezelai, 
as  originally  a  Catholic, 
the  age  of  twenty,  he 
the  composition  of  Latin 
nd  licentious,  mA  which, 
under  the  title  of  "  Jnve- 
he  possessed  benefices  of 


BIOGRAPHICAL    SKETCHES. 


367 


considerable  value.  These,  however,  he  abandoned  in  154S, 
and  retired  to  Geneva,  where  he  publ-ciy  abjured  Popery. 
To  this  he  was  induced  by  his  having  meditated,  during  ill- 
ness, upon  the  doctrines  which  he  had  heard  from  his  Prot- 
estant tutor,  Melchior  Wolmar ;  and  perhaps  also,  in  some 
measure,  by  his  attachment  to  a  lady,  whom  he  carried  with 
him  to  Geneva,  and  married.  He  now  accepted  the  Greek 
professorship  at  Lausanne,  which  he  held  for  ten  years.  It 
was  while  he  was  thus  occupied  that  he  produced  his  tragedy 
of  "Abraham's  Sacrifice,"  his  version  of  the  New  Testament, 
and  his  hateful  defence  of  the  right  of  the  magistrate  to  pun- 
ish heretics.  In  1559,  he  removed  to  Geneva,  and  became 
the  colleague  of  Calvin,  through  v.'hom  he  was  appointed 
rector  of  the  academy,  and  theological  professor.  Two  years 
after  this,  he  took  a  prominent  part  in  the  conference  at  Poissy, 
and  was  present  at  the  battle  of  Dreux.  He  returned  to 
Geneva  in  1563,  succeeded  Calvin  in  his  offices  and  influence, 
and  was  thencefcward  considered  as  the  head  of  the  Calvin- 
istic  church.  Afier  an  exceedingly  active  life,  he  died  on 
the  13th  of  October,  1605. 


LEO  X., 
Pope  John  de  Medici,  the  son  of  the  illustrious  Lorenzo, 
was  born  in  1475,  at  Florence,  and  was  nominated  a  cardinal 
in  his  thirteenth  year.  In  1505,  he  was  made  governor  of 
Perugia ;  was  intrusted  with  the  command  of  the  Papal  army 
in  1511 ;  and  was  made  prisoner,  in  the  following  year,  at 
the  battle  of  Ravenna.  He  attained  the  Papal  crown  in  1513, 
on  the  death  of  Julius  II.  He  died  in  1521.  Leo  was  one 
of  the  most  munificent  patrons  of  learning  and  of  the  arts ; 
but  he  was  prodigal,  and  on  some  occasions  grossly  violated 
the  principles  of  justice.  To  his  shalneless  sale  of  indul- 
gences, to  raise  money  to  complete  St.  Peter's  Church  at 
Rome,  and  other  extravagances,  the  world  is  indebted  for  the 
reformation  of  the  church  by  Luther  and  others. 


i!^i& 


368 


BIOGBAPHICAL    SKETCHES. 


JUSTIN, 

surnamed  the  Martyr,  one  of  the  fathers  of  the  church,  was 
born  at  Neapolis,  anciently  Sichem,  in  Palestine,  and  was  a 
philosopher  of  the  Platonic  school.  He  is  believed  to  have 
preached  the  gospel  in  Italy,  Asia  Minor,  and  Egypt.  He  was 
beheaded  at  Rome,  in  165.  Of  his  works,  the  principal  are 
two  Apologies  for  the  Christians. 


ARIUS, 

founder  of  the  sect  of  the  Arians,  was  an  African  by  birth. 
Disappointment  made  him  a  sectary.  He  propagated  the 
opinion  that  tlit  Word  was  not  a  divine  person ;  and  the 
heresy,  though  condemned  by  various  councils,  gained  fol- 
lowers, aiifl  excited  schisms  in  the  Roman  empire.  The 
Nicene  creed  wa^  drawn  up  to  combat  his  errors.  He  was 
•V  violent  enemy  of  Athanasius.  He  died  at  Alexandria, 
386. 


ATHANASIUS, 

the  celebrated  patriarch  of  Alexandria,  was  born  in  :hat  city 
about  296.  At  the  council  of  Nice,  though  then  but  a 
deacon  of  Alexandria,  his  reputation  for  skill  in  controversy 
gained  him  an  honorable  pl'ice  in  the  council,  and  with  sig- 
nal ability  he  exposed  the  sophistry  of  those  who  pleaded  on 
the  side  of  Arius. '  Six  months  after,  he  was  appointed  the 
successor  of  Alexander.  Notwithstanding  the  influence  of 
the  emperor,  who  had  recalled  Arius  from  banishment,  and, 
upon  a  plausible  confession  of  his  faith,  in  which  he  affected 
to  be  Orthodox  in  his  sentiments,  directed  that  he  should  be 
received  by  the"  Alexandrian  church,  Athanasius  refused  to 
admit  him  to  communion,  and  exposed  his  prevarication. 
The  Arians  upon  this  exerted  themselves  to  raise  tumults  at 
Alexandria,  and  to  injure  the  character  of  Athanasius  with 
the  emperor,  who  was  prevailed  upon  by  fal.sehoods  to  pro- 
nounce against  him  a  sentence  of  banishment.     In  the  begin- 


TCHE3. 


thers  of  the  church,  was 
in  Palestine,  and  was  a 
He  is  believed  to  have 
nor,  and  Egypt.  He  was 
works,  the  principal  are 


vas  an  African  by  birth, 
ry.  He  propagated  the 
divine  person ;  and  the 
lus  councils,  gained  fol- 
;  Roman  empire.  The 
bat  his  errors.  He  was 
Fie  died   at  Alexandria, 


S, 

•ia,  was  born  in  hat  c'.ty 
ice,  though  then  but  u 
1  for  skill  in  controversy 
e  council,  and  with  sig- 
jf  those  who  pleaded  on 
sr,  he  was  appointed  the 
anding  the  influence  of 
IS  from  banishment,  and, 
lith,  in  which  he  affected 
rected  that  he  should  be 
h,  Athanasius  refused  to 
[posed  his  prevarication, 
lelves  to  raise  tumults  at 
icter  of  Athanasius  with 
Jon  by  falsehoods  to  pro- 
nishment.     In  the  begin- 


BIOGRAPHIC.VL    SKETCHES. 


369 


ning  of  the  reign  of  Constantius,  he  was  recalled  to  his  happy 
people,  but  was  again  disturbed  and  deposed  through  the 
influence  of  the  Arians.  Accusations  were  also  sent  against 
him  and  other  bishops  from  the  east  to  the  west ;  but  they 
were  acquitted  by  Pope  Julius  in  full  council.  Athanasius 
was  restored  a  second  time  to  his  see,  upon  the  death  of  the 
Arian  bishop,  who  had  been  placed  in  it.  Arianism,  however, 
being  in  favor  at  court,  he  was  condemned  by  a  council  con- 
vened at  Aries,  and  by  another  at  Milan,  and  was  a  third 
time  obliged  to  fly  into  the  deserts.  His  enemies  pursued 
him  even  here,  and  set  a  price  upon  his  head.  In  this  situa- 
tion, Athanasius  composed  writings  full  of  eloquence  to 
strengthen  the  faith  of  believers,  and  expose  the  falsehood  of 
his  enemies.  He  returned  with  the  other  bishops  whom 
Julian  the  Apostate  recalled  from  banishment,  and,  in  A.  D. 
362,  held  a  council  at  Alexandria,  where  the  belief  of  a  con- 
substantial  Trinity  was  openly  professed.  Many  now  were 
recovered  from  Arianism,  and  brought  to  subscribe  the 
Niceue  creed.  But  his  peace  was  again  interrupted  by  the 
complaints  of  the  heathen,  whose  temples  the  zeal  of  Athana- 
sius kept  always  empty.  He  was  again  obliged  to  fly  to  save 
his  life.  The  accession  of  Jovian  brought  him  back.  During 
the  reign  of  Jovian,  also,  Athanasius  held  another  council, 
which  declared  its  adherence  to  the  N'-'-ene  faith;  aad  with 
the  exception  of  a  short  retirement  under  Valens,  he  was 
permitted  to  sit  down  in  quiet  and  govern  his  affectionate 
church  of  Alexandria,  until  his  death,  in  373.  Of  the  forty- 
six  y;;^  5  of  his  oihciO  life,  he  spent  twer.ty  in  banish- 
ment. 

Athanah.113  iy.va  ths  Encyclopedia  Americana)  is  one  of 
the  greatest  I' .iM  oi  vhom  the  church  can  boast.  His  deep 
mind,  his  noble  heart,  his  invincible  courage,  his  living  faith, 
his  unbounded  benevolence,  sincere  huinility,  lofly  eloquence, 
ond  strictly  virtuous  life,  gained  the  honor  and  love  of  all. 
In  all  hia  writings,  his  style  is  distinguished  for  clearness  and 
moderation. 


*      ,!,-,    ' 


.'.a.i.»m»*i*-*'^' 


■^Aii^^-if9i^mii*<>^itlsM^ti*^^*t 


370 


BIOGRAPHICAL    SKETCHES. 


M 


t-n 


ii'll 


MOSES  MAIMONIDES, 

or  Moses  son  of  Maimon,  commonly  called  Moses  Egypticus, 
because  physician  to  the  sultan  of  Egypt,  was  a  Jewish  rabbi, 
born  at  Cordova,  in  Spain,  1131.  He  opened  a  school  in 
Egypt,  and  as  his  skill,  not  only  in  languages,  but  in  all 
branches  of  science  and  of  philosophy,  was  very  great,  hia  in- 
structions were  attended  by  numerous  and  respectable  pupils. 
Thus  eminently  distinguished  as  a  scholar,  as  a  physician, 
and  also  as  a  divine,  so  as  to  be  called  inferior  only  to  the 
legislator  Moses,  he  beheld  with  indifference,  and  even 
contempt,  the  fables  and  traditions  of  his  countrymen,  and 
applied  all  the  powers  of  learning,  and  the  vast  resources  of 
his  mind,  in  the  cause  of  truth,  virtue,  and  philosophy.  Some 
of  hia  works  were  written  in  Arabic,  but  are  extant  now  in 
Hebrew  only.  The  most  famous  of  these  are  his  Commen- 
taries on  the  Misna ;  Jad,  a  complete  pandect  of  the  Jewish 
law;  More  Nevochim,  a  valuable  work,  explaining  the  difficult 
passages,  phrases,  parables,  and  allegories,  in  Scripture,  and 
several  other  works.  This  great  and  learned  man  died  in 
Egypt  at  the  age  of  seventy,  and  was  buried  with  his  nation 
in  the  land  of  Upper  Galilee.  His  death  was  mourned  for 
three  whole  days  by  Jews  and  Egyptians,  and  the  year  in 
which  he  died,  in  respect  of  his  great  virtues  and  learning, 
was  called  Lamentum  Lamentabile. 


JOHN  AGRICOLA, 
a  German  divine,  born  at  Isleb.  He  was  the  friend  and  the 
disciple  of  Luther,  but  afterwards  violently  opposed  him,  and 
became  the  head  of  the  Antinomians,  a  sect  which  regarded 
faith  as  th  j  whole  of  the  duties  of  man.  He  was  also  en- 
gaged in  a  dispute  with  Melancthon;  but,  with  the  most 
laudable  motives,  he  endeavored  to  effect  a  reconciliation 
between  the  Cathnlir.s  and  Protestants.  He  died  at  Berlin, 
1566,  aged  seventy-four. 


TCHE9. 


BIOflAAPHICAL.    SKETCHES. 


811 


IDES, 

called  Moses  Egypticua, 
[ypt,  was  a  Jewish  rabbi, 
Ele  opened  a  school  in 
n  languages,  but  in  all 
if,  was  very  great,  his  in- 
3  and  respectable  pupils, 
scholar,  as  a  physician, 
ed  inferior  only  to  the 
indifference,  and  even 
of  his  countrymen,  and 
id  the  vast  resources  of 
,  and  philosophy.  Some 
but  are  extant  now  in 
these  are  his  Commen- 
i  pandect  of  the  Jewish 
{,  explaining  the  difficult 
rories,  in  Scripture,  and 
id  learned  man  died  in 
I  buried  with  his  nation 
death  was  mourned  for 
■ptians,  and  the  year  in 
It  virtues  and  learning, 


•LA, 

I  was  the  friend  and  the 
)lently  opposed  him,  and 
i,  a  sect  which  regarded 
man.  He  was  also  en- 
on;  but,  with  the  most 
►  effect  a  reconciliation 
itH.     He  AieA  at  Berlin, 


MICHAKL  SEIIVETUS, 

.  native  of  Villanuova,  in  Arragon,  son  of  a  notary.  He 
audied  the  law  at  Toulouse,  l)ut  afterwards  applied  to 
medicine  at  Paris,  and  took  there  his  doctor's  degree.  The 
boldness  and  pertinacity  of  his  opinions  created  him  enemies, 
and  he  left  the  capital  to  settle  at  Lyons,  but  afterwards  he 
retired  to  Charlieu.  On  the  invitation  of  the  archbisliop  of 
Vienne,  in  Dauphiny,  he  was  prevailed  upon  to  fix  his  resi- 
dence there,  and  he  might  have  lived  in  peace  and  respected, 
had  he  been  satisfied  to  seek  celebrity  in  medical  pursuits 
alone.  Eager  to  publish  his  Arian  opinions  on  religion,  he 
sent  three  questions'to  Calvin  on  the  Divinity  of  Christ,  on 
Regeneration,  and  on  the  Necessity  of  Baptism,  and,  when 
answered  with  civility,  he  reflected  on  the  sentiments  of  his 
correspondent  with  arrogant  harshness.  This  produced  a 
quarrel,  and  ended  in  the  most  implacable  hatred,  so  that 
Ciilvin,  bent  on  revenge,  obtained,  by  secret  means,  copies 
of  a  work  in  which  his  antagonist  was  engaged,  and  caused 
him  to  be  accused  before  the  archbishop  as  a  dangerous  man. 
Servetus  escaped  from  prison ;  but,  on  his  way  to  Italy,  he 
had  the  imprudence  to  pass  in  disguise  through  Geneva, 
where  he  was  recognized  by  Calvin,  and  immediately  seized 
by  the  magistrate  as  an  impious  heretic.  Forty  heretical 
errors  were  proved  against  him  by  his  accusers ;  but  Servetus 
refused  to  renounce  them,  and  the  magistrates,  at  last  yielding 
to  the  loud  representations  of  the  ministers  of  Basle,  Berne, 
and  Zurich,  and  especially  of  Calvin,  who  demanded  the 
punishment  of  a  profane  heretic,  ordered  the  unhappy  man 
to  be  burnt  On  the  27th  October,  1553,  the  wretched  Ser- 
vetus was  conducted  to  the  stake,  and,  as  the  wind  prevented 
the  flames  from  fully  reaching  his  body,  two  long  hours 
elapsed  befbre  he  was  freed  from  his  miseries.  This  cruel 
treatment  deservedly  called  down  the  general  odium  on  the 
head  of  Calvin,  who  ably  defended  his  conduct  and  that  of 
the  magistrates.     Servetus  published  various  works  against 


318 


SIOGRAPIIICAI.     SKETCHES. 


the  Tt'w     ,  which  were  burnt  in  disgrnce  at  Qcnevai  and 
other  phu  cs. 


SIMONIS  MENNO, 

an  ecclp^nistio  of  Friesland,  embraced  the  t(  "ts  of  the 
Anabiipiisis,  and,  after  bcmg  again  baptized  by  Ubbo  Philippi, 
became  a  powerful  Iculi  r  of  his  sect.  He  denied  that  Jesus 
Christ  rrceivc'  a  hu,iiai      'tape  from  his  mi  uut  virgin 

Mary;  aud  w  f  ).  mainlined  the  necps-ii.  of  lui  bap- 
tizing adults,  I'  iin  ighed  a^fainst  tiie  cust< m  <  infant 
baptism,  which  he  egarded  as  Popish  innovation.  His  elo- 
quence and  his  learning  were  so  mucli  admir.d,  that  he 
gained  a  great  number  of  Ibllowers  in  Westphalia,  Guelder- 
land,  Holian.l  nnA  I'  bant;  but.  rhough  a  pri(  ns  set  on 
his  head,  he  had  the  xl  fortuni  •  escape  his  pti  ecutors. 
He  was,  in  his  opiniouts,  i  e  n'  rate  than  the  rest  of  the 
Anabaptists.     His  follow,  i  all  to  be  found  in  th'       ow 

Countries,  under  the  nanu  Mcnnonites,  divided  iui  o 
distinct  sects.  He  died  nt  Oltieslo,  between  Lubec  and  iiaiO' 
burg,  1565.     His  works     on     ublished  at  Amsterdam,  1681. 


FRANCIS  XAVIER, 
denominated  the  Apostle  of  the  Indies,  was  born,  in  1506,  at 
the  castle  of  Xavier,  in  Navarre;  studied  at  Paris;  became 
one  oi  the  first  and  most  zealous  disciples  of  Ignatius  Loyola; 
was  sent  to  the  East  by  John  HI.  of  Portugal,  to  propagate 
the  gospel ;  performed  his  mission  in  Hindoostan,  tlie  Moluc- 
cas, and  Japan  ;  and  was  on  the  point  of  landing  in  China, 
when  he  died,  1553. 


FAUSTUS  SOCINUS, 

from  whom  the  Socinians  derive  their  name,  was  born,  in 
1539,  at  Sie,  la,  and  wai  for  a  considerable  period  in  the 
service  of  the   grand   duke  of  Tuscany;    after   which   he 


TCHE8. 

lisgracc  at  Geneva,  nnd 


NO, 

iced  the  tciets  of  the 
iptized  by  Ubbo  Philippi, 
He  denied  that  Jesus 
fi  his  rru.tiu'i  virgin 

necessity  of  ugain  bap- 
t  the  custom  I  ■  infant 
(h  innovation.  His  elo- 
mucli  admired,  that  he 
in  Wf>>tphalia,  Gueldcr- 
■wgh  a  pri(  ns  set  on 
escape  bis  persecutors, 
ate  than  the  rest  of  the 
to  be  found  in  i!  nv 

lonites,  divided  in  > 

etween  Lubec  an< 
led  at  Amsterdam,  It);*^!. 


lER, 

es,  was  born,  in  1506,  at 
tiidied  at  Paris;  became 
liples  of  Ignatius  Loyola; 
if  Portugal,  to  propagate 
I  Hindoostan,  the  Moluc- 
lint  of  landing  in  China, 


[NUS, 

leir  name,  was  born,  in 
insiderable  period  in  the 
iscany ;    after   which   he 


BIOGBAPI  "■HHES.  373 

it  to  Study  theology,  at  Hi  The  result  of  his  studies 

w.  he  adoption  of  those  anti  ,  m  nan  doctrines,  which  his 
uncle  Lclio  Socinus  is  believed  also  to  have  professed. 
Faustus  settled  in  Poland,  gained  many  followers,  endured 
much  persecution,  and  died  in  1G04. 


and  some  learning, 
ceremonies  of  the  cl 
much  opposed  by  th' 
England,  and  settled 
obtained  leave  to  wo 
church  according  to 


He 


ROBERT  BROWN 

was  educateo  at      ambrul     .  and  was  a  man  of  good  parts 

to  inveigh  openly  against  the 
rwich,  in  1580;  but,  being 
n;,  with  his  congregation,  left 
)urgh,  in  Zealand,  where  they 
Uod  in  their  own  way,  and  form  a 
own  model.  Tliny  soon,  however, 
began  to  differ  among  themselves,  so  that  Brown,  growing 
weary  of  his  office,  returned  to  England  in  1589,  renounced 
his  principles  of  separation,  and  was  preferred  to  the  rectory 
of  a  church  in  Northamptonshire.  He  died  in  prison  in 
1639.  The  revolt  of  Brown  was  attended  with  the  dissolution 
of  the  church  at  Middleburgh ;  but  the  seeds  of  Brownism 
which  he  had  sown  in  England  were  so  far  from  being  de- 
stroyed, that  Sir  Walter  Raleigh,  in  a  speech  in  1592,  com- 
putes no  less  than  twenty  thousand  of  this  sect. 


JAMES  ARMINIUS, 

a  native  of  Oude-water,  in  Holland,  1560,  founder  of  the 
sect  of  \^e  Arminians.  As  he  lost  his  father  early,  he  was 
supported  at  the  university  of  Utrecht,  and  of  Marpurg,  by 
the  liberality  of  his  friends ;  but  when  he  returned  home,  in 
the  midst  of  the  ravages  caused  by  the  Spanish  arms,  instead 
of  being  recf  ved  by  his  mother,  he  fotftid  that  she,  as  well 
as  her  dair  .ors,  and  all  her  family,  had  been  .sacrificed  to 
the  wan  ae.ss  of  tlu  ferocious  enemy.  His  distress  was  for 
a  while  mconsolable ;  but  the  thirst  after  distinction  called 
32 


..(HJ^"***.. 


iMMMMl 


374 


BIOaRAPHICAIi    RKETCHRI. 


ham  to  the  iiewly-foundcd  university  of  Leyden,  where  his 
industry  acquired  hiin  the  protection  i  the  magistrates  of 
Amstordiiui,  at  whose  expense  he  travtiied  to  Geneva  and 
Italy,  to  hear  the  lecture!*  of  Th<  udore  Boza  and  James  Za- 
biirella.  On  his  return  to  HolliLiid,  he  was  ordained  minister 
of  Amsterdam,  ICtS-*.  At*  professor  of  divinity  at  Leyden,  to 
which  office  lie  was  called  1003,  he  distinguished  himself  by 
three  valuable  orations  on  the  object  of  theology,  on  the 
author  and  end  of  it,  and  on  the  certainty  of  it ;  and  he 
afterwards  explained  the  prophet  Jonah.  In  his  public  and 
private  life,  Arminius  has  been  admired  for  his  moderation ; 
and  though  many  gross  insinuations  have  been  thrown  against 
him,  yet  his  memory  has  been  ftdly  vindicated  by  the  ablest 
pens,  and  he  seemed  entitled  to  the  motto  which  he  assumed, 
—  A  good  conscience  is  a  paradise.  A  life  of  perpetual  labor 
and  vexation  of  mind  at  last  brought  on  a  sickness  of  which 
he  died,  October  19,  1(519.  His  writings  were  all  on  con- 
troversial and  theological  subjects,  and  were  published  in  one 
volume,  quarto,  Frankfort,  1661. 


FRANCIS  HIGGINSON, 

first  minister  of  Salem,  Massachusetts,  after  receiving  his 
education  at  Emanuel  College,  in  Cambridge,  became  the 
minister  of  a  church  at  Leicester,  in  England.  While  his 
popular  talents  filled  his  church  with  attentive  hearers,  such 
was  the  divine  blessing  upon  his  labors,  that  a  deep  attention 
to  religious  subjects  was  excited  among  his  people.  Becom- 
ing at  length  a  cons'* ientious  Nonconformist  to  th#  rites  of 
the  English  chur,  ii,  lome  of  which  he  thought  not  only  were 
unsupported  by  Scripture,  but  corrupted  the  purity  of  Chris- 
tian worship  and  discipline,  he  was  excluded  from  the  parish 
church,  and  became  obnoxious  to  the  High  Commission  Court. 
One  d  ly  two  messengers  came  to  his  house,  and  with  loud 
knocks  cried  out,  "Where  is  Mr.  HigginsonT  We  must 
Bpeak  with  Mr.  Higginson  1 "  His  wife  ran  to  his  chamber, 
and  entreated  him  to  conceal  himself;  but  he  replied,  t**at  he 


ETCHES. 


M-\ 


ty  or  Ley  den,  where  his 
an  (  '  the  magiatrateti  of 
travelled  to  Geneva  and 
>re  Beza  and  Janjea  Za- 
he  was  ordained  niiniater 
•  of  divinity  at  Lcyden,  to 

distinguiwhed  himself  by 
jcct  of  theology,  on  the 

certainty  of  it ;  and  he 
mail.  In  his  public  and 
lired  for  his  moderation; 
have  been  thrown  against 
'  vindicated  by  the  ablest 
motto  which  he  assumed, 

A  life  of  perpetual  labor 
It  on  a  sickness  of  which 
iritings  were  all  on  con- 
md  were  published  in  one 


INSON, 

jsetts,  after  receiving  his 
Cambridge,  became  the 
,  in  England.  While  his 
th  attentive  hearers,  such 
jors,  that  a  deep  attention 
long  his  people.  Becom- 
onformist  to  th«  rites  of 
he  thought  not  only  were 
apted  the  purity  of  Chris- 
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his  house,  and  with  loud 
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IMAGE  EVALUATION 
TEST  TARGET  (MT-3) 


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Sciences 
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Collection  de 
microfiches. 


Canadian  Institute  for  Historical  Microreproductions  /  Institut  canadlen  de  microreproductions  historlques 


A. 


BIOGRAPHICAL    SKETCHES. 


375 


should  acquiesce  in  the  will  of  God.  He  went  down,  and,  as 
the  messengers  entered  the  hall,  they  presented  him  with  some 
papers,  saying,  in  a  rough  manner,  "  Sir,  we  came  from 
London,  and  our  business  is  to  convey  you  to  London,  as  you 
may  see  by  those  papers."  "I  thought  so,"  exclaimed  Mrs. 
Higginson,  weeping;  but  a  woman's  tears  could  have  but 
little  effect  upon  hard-hearted  pursuivants.  Mr.  Higginson 
opened  the  packet  to  read  the  form  of  his  arrest,  but,  instead 
of  an  order  from  Bishop  Laud  for  his  seizure,  he  found  a  copy 
of  the  charter  of  Massachusetts,  and  letters  from  the  governor 
and  company,  inviting  him  to  embark  with  them  for  New 
England.  The  sudden  transition  of  feeling  from  despondence 
to  joy,  may  be  better  imagined  than  described. 

Having  sought  advice  and  implored  the  divine  direction, 
he  resolved  to  accept  the  invitation.  In  his  farewell  sermon, 
preached  before  a  vast  assembly,  he  declared  his  persuasion, 
that  England  would  be  chastised  by  w:;r,  and  that  Leicester 
would  havo  more  than  an  ordinary  share  of  sufferings.  It 
was  not  long  before  his  prediction  was  verified.  It  is  not 
mc  nnt  that  he  claimed  the  power  of  foretelling  future  events ; 
but  he  could  reason  with  considerable  accuracy  from  cause 
to  effect,  knowing  that  iniquity  is  generally  followed  by  its 
punishment;  and  he  lived  in  an  age  when  it  was  usual  for 
ministers  to  speak  with  more  confidence,  and  authority,  and 
efficacy,  than  at  present.  He  sailed  from  Gravesend,  April 
25,  1629,  accompanied  by  Mr.  Skelton,  whose  principles  ac- 
corded with  his  own.  When  he  came  to  the  Land's  End,  he 
called  his  children  and  the  other  passengers  on  deck  to  take 
the  last  view  of  their  native  country  :  and  he  now  exclaimed, 
"  Farewell,  England!  farewell,  the  church  of  God  in  England, 
and  all  the  Christian  friends  there !  We  do  not  go  to  Amer- 
ica as  separatists  from  the  church  of  England,  tliough  we 
cannot  but  separate  from  its  corruptions."  He  then  con- 
cluded with  a  fervent  prayer  for  the  king,  church,  and  state, 
in  England.  He  arrived  at  Cape  Ann,  June  27,  1629,  and, 
having  spent  the  next  day  there,  which  was  Sunday,  on  the 
29th  he  entered  the  harbor  of  Salem.     July  the  20th  was 


376 


BIOGRAPHICAL     SKETCHES. 


observed  as  a  day  of  fasting  by  the  appointment  of  Governor 
Endicott,  and  the  church  then  made  ciioice  of  Mr.  Higginson 
to  be  their  teacher,  and  Mr.  Sicelton  their  pastor. 

Thus  auspicious  was  the  commencement  of  the  settlement 
of  Naumkeag,  or  Salem ;  but  the  scene  was  soon  changed. 
During  the  first  winter,  about  one  hundred  persons  died,  and 
Mr.  Higginson  was  soon  seized  with  a  hectic,  which  termi- 
nated his  days  in  August,  1630,  aged  forty-two.  In  his  last 
sickness,  he  was  reminded  of  his  benevolent  exertions  in  the 
service  of  the  Lord  Jesus  Christ.  To  consoling  suggestions 
of  this  kind  he  replied,  "I  have  been  an  unprofitable  servant, 
and  all  my  desire  is  to  win  Christ,  and  be  found  in  him,  not 
having  my  own  righteousness." 


RICHARD  BAXTER, 
a  Nonconformist,  born  at  Rowton,  Shropshire,  12th  November, 
1615.  He  compensated  for  the  deficiencies  of  a  neglected 
education  by  unusual  application,  and  was  appointed  mister 
of  Dudley  free-school  by  the  interest  of  Mr.  Richird  Foley, 
of  Stourbridge,  and  soon  after  admitted  into  orders  by  the 
bishop  of  Winchester.  His  scruples  were  raised  by  the  oath 
which  was  proposed  by  the  convention  at  that  time  sitting, 
and  he  was  among  the  number  of  those  who  showed  their 
dislike  to  an  unqualified  submission  "to  a^-chbishops,  bishops, 
et  cetera,"  as  they  knew  not  what  the  et  letrra  comprehended. 
In  1640,  he  was  invited  to  be  minister  at  Kidderminster ;  but 
the  civil  war,  which  broke  out  soon  after,  exposed  him  to 
persecution,  as  he  espoused  the  cause  of  the  parliament.  He 
retired  to  Coventry,  and  continued  his  ministerial  labors  till 
the  success  of  the  republicans  recalled  him  to  his  favorite 
flock  at  Kidderminster.  The  usurpation  of  Cromwell  gave 
him  great  offence,  and  he  even  presumed  to  argue  in  private 
with  the  tyrant  on  the  nature  and  illegality  of  his  power;  but 
in  the  only  sermon  which  he  preached  before  him,  he  wisely 
confined  his  subject  to  the  dissensions  which  existed  in  the 
kingdom  on  religious  matters.     He  wa.s  in  London  after 


KETCHES. 

appointment  of  Governor 
e  choice  of  Mr.  Higginson 
n  their  pastor, 
ticeinent  of  the  settlement 
scene  was  soon  changed, 
hundred  persons  died,  and 
ith  a  hectic,  which  termi- 
ged  forty-two.  In  his  last 
enevolent  exertions  in  the 

To  consoling  suggestions 
m  an  unprofitable  servant, 
,  and  be  found  in  him,  not 


XTER, 

hropshire,  12th  November, 
sficiencies  of  a  neglected 
nd  was  appointed  master 
^t  of  Mr.  Richird  Foley, 
iiittcd  into  orders  by  the 
;s  were  raised  by  the  oath 
tion  at  that  time  sitting, 
those  who  showed  their 
"  to  ap'chbisliops,  [jishops, 
e  ft  letira  comprehended, 
ter  at  Kidderminster ;  but 
on  after,  exposed  him  to 
^e  of  the  parliament.  He 
his  ministerial  labors  till 
ailed  him  to  his  favorite 
pation  of  Cromwell  gave 
umed  to  argue  in  private 
legality  of  his  power ;  but 
ed  before  him,  lis  wisely 
ms  which  existed  in  the 
le  was  in  London  after 


BIOGR/VFHICAL    SKETCHES. 


377 


Cromwell's  death,  and  preached  before  parliament  the  day 
before  the  king's  return  was  voted,  and  likewise  before  the 
lord  mayor  for  Monk's  successes.  Charles  II.  made  him  one 
of  his  chaplains,  and  Chancellor  Clarendon  offered  him  the 
bishopric  of  Hereford,  which  he  declined  He  was,  however, 
aoon  involved  in  the  (jeneral  persecution  of  the  Nonconform- 
ists. His  paraphrase  on  the  New  Testament  drew  upon 
him,  in  1685,  the  vengeance  of  Jeffreys,  and  he  was  condemned 
to  be  imprisoned  for  two  years,  from  which  punishment,  six 
months  after,  he  was  discharged  by  the  interference  of  Lord 
Powis  with  King  James.  He  died  December  8th,  1691,  and 
was  interred  in  Christ  Church. 


GEORGE  FOX, 

the  founder  of  the  society  of  Friends,  or  Quakers,  was  bom, 
in  1624,  at  Drayton,  in  Leicestershire,  and  was  uic  aon  of  a 
weaver,  a  pious  and  virtuous  man,  who  gave  him  a  religious 
education.  Being  apprenticed  to  a  grazier,  he  was  employed 
in  keeping  sheep  —  an  occupation,  the  silence  and  solitude  of 
which  were  well  calculated  to  nurse  his  naturally  enthusiastic 
feelings.  When  he  was  about  nineteen,  he  believed  himself 
to  have  received  a  divine  command  to  forsake  all,  renounce 
society,  and  dedicate  his  existence  to  the  service  of  religi  jn. 
For  five  years,  he  accordingly  led  a  wandering  life,  fasting, 
praying,  and  living  secluded  ;  but  it  was  not  till  about  1G48 
that  he  began  to  preach  his  doctrines.  Manchester  was  the 
place  where  he  first  promulgated  them.  Thenceforth  he 
pursued  his  career  with  untirable  zeal  and  activity,  in  spite 
of  frequent  imprisonment  and  brutal  usage.  Ic  was  at  Derby 
that  his  followers  were  first  denominated  Quakers,  either  from 
their  tremulous  mode  of  speaking,  or  from  their  callmg  on 
their  hearers  to  «'  tremble  at  the  name  of  the  Lord."  The 
labors  of  Fox  were  crowned  with  considerable  success ;  and, 
in  1669,  he  extended  the  sphere  of  them  to  America,  where 
he  spent  two  years.  He  also  twice  visited  the  continent. 
He  died  in  1690.  His  writings  were  collected  in  three  vol- 
32* 


ii 


378 


BIOGRAPHICAL    SKETCHES. 


umes,  folio.  Whatever  may  be  thought  of  the  tenets  of  Fox, 
there  can  be  no  doubt  that  he  was  sincere  in  them,  and  that 
he  was  a  man  of  strict  temperance,  humility,  moderation,  and 
piety. 


WILLIAM  PENN, 
the  founder  of  Pennsylvania,  was  born  in  London,  1644. 
From  a  private  school  at  Chigwell,  Essex,  he  entered,  in 
1660,  as  a  gentleman  commoner  at  Christ  Church,  Oxford ; 
but,  as  he  withdrew  from  the  national  forms  of  worship  with 
other  students,  who,  like  himself,  had  listened  to  the  preaching 
of  Thomas  Loe,  a  Quaker  of  eminence,  who  was  fined  for  Non- 
conformity, and,  the  next  year,  as  he  pertinaciously  adhered 
to  his  opinions,  he  was  expelled  from  the  college.  Kis  father 
sent  him  to  France,  and,  on  his  return,  he  entered  at  Lincoln's 
Inn,  as  a  law  student.  In  1666,  he  was  sent  to  manage  an 
estate  in  Ireland,  and,  during  his  residence  there,  he  renewed 
his  acquaintance  with  Loe,  and  showed  such  partiality  to  the 
Quakers,  that  he  was,  in  those  days  of  persecution,  taken  up 
at  a  meeting  at  Cork,  and  imprisoned  by  the  mayor,  who  at 
last  restored  him  to  liberty  at  the  request  of  Lord  Orrery. 
His  return  to  England  produced  a  violent  altercation  with 
his  father,  who  wished  him  to  abandon  those  singular  habits 
so  offensive  to  decorum  and  established  forms ;  and,  when  he 
refused  to  appear  uncovered  before  him  and  before  the  king, 
he  a  second  time  dismissed  4iim  from  his  protection  and  favor. 
In  1668,  he  first  appeared  as  a  preacher  and  as  an  author 
among  the  Quakers;,  and,  in  consequence  of  some  controver- 
sial dispute,  he  was  sent  to  the  Tower,  where  he  remained  in 
confinement  for  seven  months.  The  passing  of  the  conventi- 
cle act  soon  after  again  sent  him  to  prison  in  Newgate,  from 
which  he  was  released  by  the  interest  of  his  father,  who  about 
this  time  was  reconciled  to  him,  and  left  him,  on  his  decease 
some  time  after,  a  valuable  estate  of  about  fifteen  hundred 
pounds  per  aPAium.  In  1672,  he  married  Gulielma  Maria 
Springett,  a  lady  of  principles  similar  to  his  own,  and  then 
fixed  his  residence  at  Rickmansworth,  where  he  employed 


-a  iivini-i  iw^ti  - 


ETCHES. 


ight  of  the  tenets  of  Fox, 
incere  in  them,  and  that 
lumility,  moderation,  and 


NN, 

born  in   London,  1644. 

1,  Essex,  he  entered,  in 

Christ  Church,  Oxford ; 
al  forms  of  worship  with 
1  listened  to  the  preaching 
;e,  who  was  fined  for  Non- 
le  pertinaciously  adhered 
ri  the  college.  Kis  father 
n,  he  entered  at  Lincoln's 

was  sent  to  manage  an 
lidence  there,  he  renewed 
ved  such  partiality  to  the 
of  persecution,  taken  up 
;d  by  the  mayor,  who  at 
request  of  Lord  Orrery. 

violent  altercation  with 
Ion  those  singular  habits 
hed  forms ;  and,  when  he 
him  and  before  the  king, 
I  his  protection  and  favor. 
»acher  and  as  an  author 
[uence  of  some  controver- 
er,  where  he  remained  in 
3  passing  of  the  conventi- 
prison  in  Newgate,  from 
t  of  his  father,  who  about 
I  left  him,  on  his  decease 
of  about  fifteen  hundred 
married  Gulielma  Maria 
ar  to  his  own,  and  then 
arth,  where  he  employed 


BIOGRAPHICAL    SKETCHES. 


379 


himself  zealously  in  promoting  the  cause  of  the  Friends  by 
his  preaching,  as  well  as  by  his  writings.  In  1677,  he  went, 
with  George  Fox  and  Robert  Barclay,  to  the  continent,  on  a 
religious  excursion ;  and,  after  visiting  Amsterdam  and  the 
other  chief  towns  of  Holland,  they  proceeded  to  the  court 
of  Princess  Elizabeth,  the  granddaughter  of  James  L,  at 
Herwerden  or  Herford,  where  they  were  received  with  great 
kindness  and  hospitality.  Soon  after  his  return  to  England, 
Charles  II.  granted  him,  iu  consideration  of  the  services  of 
his  father,  and  for  a  debt  due  to  him  from  the  crown,  a  prov- 
ince of  North  America,  then  called  New  Netherlands,  but 
now  making  the  state  of  Pennsylvania.  In  consequence  of 
this  acquisition,  he  invited,  under  the  royal  patent,  settlers 
from  all  parts  of  the  kingdom,  and  drew  up,  in  twenty-four 
articles,  the  fundamental  constitution  of  his  new  province,  in 
which  he  held  out  a  greater  degree  of  religious  liberty  than 
had  at  that  time  appeared  in  the  Christian  world.  A  colony 
of  people,  chiefly  of  his  persuasion,  soon  flocked  to  share  his 
fortunes ;  the  lands  of  the  country  were  cleared  and  improved, 
ani  a  town  was  built,  which,  on  the  principle  of  brotherly 
love,  received  the  name  of  Philadelphia.  In  1682,  Penn 
visited  the  province,  and  confirmed  that  good  understanding 
which  he  had  recommended  with  the  natives ;  and,  after  two 
years'  residence,  and  with  the  satisfaction  of  witnessing  and 
promoting  the  prosperity  of  the  colonists,  he  returned  to 
England.  Soon  after,  Charles  died,  and  the  acquaintance 
which  Penn  had  with  the  new  monarch  was  honorably  used 
to  protect  the  people  of  his  persuasion.  At  the  revolution, 
however,  he  was  suspected  of  treasonable  correspondence 
with  the  exiled  prince,  and  therefore  exposed  to  molestation 
and  persecution.  In  1694,  he  lost  his  wife;  but,  though 
severely  afflicted  by  the  event,  he  in  about  two  years  married 
again,  and  afterwards  employed  himself  in  travelling  in  Ire- 
land, and  over  England,  in  disseminating,  as  a  preacher,  the 
doctrines  of  his  sect.  He  visited,  in  1699,  his  province  with 
his  wife  and  family,  and  returned  to  England  in  1701.  The 
suspicion  with  which  he  had  been  regarded  under  William's 


380 


BIOGRAPHICAL    SKETCHES. 


government,  ceased  at  the  accession  of  Queen  Anne,  and  the 
unyielding  advocate  of  Quakerism  was  permitted  to  live  with 
greater  freedom,  and  to  fear  persecution  less.  In  1710,  he 
removed  to  Rashcomb,  near  Twyford,  Berks,  where  he  spent 
the  rest  of  his  life.  Three  repeated  attacks  of  an  apoplexy 
at  last  came  to  weaken  his  faculties  and  his  constitution,  and, 
after  nearly  Josirig  all  recollection  of  his  former  friends  and 
associates,  he  expired,  30th  July,  1718,  and  was  buried  at 
Jordan,  near  Beaconsfield,  Bucks.  The  character  of  Penn 
is  truly  amiable,  benevolent,  and  humane;  his  labors  were 
exerted  for  the  good  of  mankind,  and,  with  the  strictest  con- 
sistency of  moral  conduct  and  religious  opinion,  he  endured 
persecution  and  malice  with  resignation ;  and,  guided  by  the 
approbation  of  a  pure  conscience,  he  showed  himself  indefat- 
igable in  the  fulfilling  of  what  he  considered  as  the  law  of 
God,  and  the  clear  demonstration  of  the  truth  of  the  gospel. 
The  long  prosperity  of  Pennsylvania,  and  of  his  favorite  city, 
Philadelphia,  furnishes  the  best  evidence  of  his  wisdom  as  a 
legislator. 


BENEDICT    SPINOZA, 

an  atheistical  writer,  son  of  a  Portuguese  Jew,  born  at 
Amsterdam,  1638.  He  studied  medicine  and  theology;  but 
his  religion  was  so  loose,  and  his  inquiries  for  the  reason  of 
every  thing  which  he  was  to  believe,  became  so  offensive  to 
the  rabbies,  that  he  was  thrust  out  of  the  synagogue.  In 
consequence  of  this,  he  became  a  Christian,  and  was  bap- 
tized ;  but  his  conversion  was  insincere,  and  though,  during 
his  life,  he  did  not  openly  profess  himself  an  atheist,  his 
posthumous  works  plainly  proved  him  such.  He  died,  of  a 
consumption,  at  the  Hague,  February,  1677,  aged  forty-five. 
He  is  the  founder  of  a  regular  system  of  atheism,  and  by  his 
hypothesis  he  wished  to  establish  that  there  is  but  one  sub- 
stance in  nature,  which  is  endowed  with  infinite  attributes, 
with  extension  and  thought ;  that  all  spirits  are  modifications 
of  that  substance;  and  that  God,  the  necessary  and  most 


'Qldb'to^  *r*^^',Vl 


KETCHES. 

n  of  Queen  Anne,  and  the 
was  permitted  to  live  with 
icution  less.  In  1710,  he 
3rd,  Berks,  where  he  spent 
id  attacks  of  an  apoplexy 
I  and  his  constitution,  and, 
of  his  former  friends  and 
1718,  and  was  buried  at 
The  character  of  Penn 
humane;  his  labors  were 
ind,  with  the  strictest  con- 
;ious  opinion,  he  endured 
ation ;  and,  guided  by  the 
tie  showed  himself  indcfat- 
considered  as  the  law  of 
)f  the  truth  of  the  gospel, 
ia,  and  of  his  favorite  city, 
dence  of  his  wisdom  as  a 


INOZA, 

Portuguese  Jew,  born  at 
edicine  and  theology;  but 
iquiries  for  the  reason  of 
e,  became  so  offensive  to 
ut  of  the  synagogue.  In 
I  Christian,  and  was  bap- 
ncere,  and  though,  during 
ss  himself  an  atheist,  his 
him  such.  He  died,  of  a 
lary,  1677,  aged  forty-five, 
em  of  atheism,  and  by  hia 
hat  there  is  but  one  sub- 
id  with  infinite  attributes, 
ill  spirits  are  modifications 
,  the  necessary  and  most 


BIOGRAPHICAL    SKETCHES. 


381 


perfect  being,  is  the  cause  of  all  things  that  exist,  but  docs 
not  differ  from  them.  These  monstrous  doctrines,  though 
not  new,  were  thus  built  into  a  regular  system  by  this  extraor- 
dinary m;in,  who  is  said  in  other  respects  to  have  been  of 
a  good  moral  character  in  private  life,  benevolent,  friendly, 
and  charitable.  His  conduct  was  marked  by  no  licentiousness 
or  irregularity ;  but  he  retired  from  the  tumults  of  Amsterdam 
to  a  more  peaceful  residence  at  the  Hague,  where  curiosity 
led  princes,  philosophers,  and  learned  men,  to  see  and  to 
converse  with  this  bold  assertor  of  atheism. 


ANN  LEE 
was  born  in  the  town  of  Manchester,  in  England,  in  1736, 
Her  father,  John  Lee,  though  not  in  affluent  circumstances, 
was  an  honest  and  industrious  man.  Her  mother  was  es- 
teemed as  a  very  pious  woman.  As  was  common  with  the 
laboring  classes  of  people  in  England  at  that  period,  their 
children,  instead  of  being  sent  to  school,  were  brought  up  to 
work  from  early  childhood.  By  this  means,  Ann,  though 
quite  illiterate,  acquired  a  habit  of  industry,  and  was  early 
distinguished  for  her  activity,  faithfulness,  neatness,  and  good 
economy  in  her  temporal  employments. 

From  early  childhood  she  was  the  subject  of  religious 
impressions  and  divine  manifestations.  These  continued,  in 
a  greater  or  less  degree,  as  she  advanced  in  years ;  so  that,  at 
times,  she  was  strongly  impressed  with  a  sense  of  the  great 
depravity  of  human  nature,  and  of  the  lost  state  of  mankind 
by  reason  of  sin.  But  losing  her  mother  at  an  early  age, 
and  finding  no  person  to  assist  her  in  the  pursuit  of  a  life  of 
holiness,  and  being  urged  by  the  solicitati'>ns  of  her  relations 
and  friends,  she  was  married  to  Abraham  Stanley,  by  whom 
she  had  four  children,  who  all  died  in  infancy.  But  the 
convictions  of  her  youth  often  returned  upon  her  with  great 
force,  which  at  length  brought  her  under  excessive  tribulation 
of  soul.  In  this  situation,  she  sought  earnestly  for  deliverance 
from  the  bondage  of  sin. 


"""■""'"'^Kllfei'iWiW 


r 


383 


BIOGRAPHICAL    SKETCHES. 


While  under  these  exercises  of  mind,  she  became  acquainted 
with  a  Hociety  of  people  associated  under  the  ministration  of 
James  VVardly,  who,  with  Jane,  his  wife,  had  been  greatly 
favored  \Vith  divine  manifestations  concerning  the  second 
appearing  of  Christ,  which  they  foresaw  was  near  at  hand. 
Ann  readily  embraced  their  testimony,  and  united  herself  to 
the  society  in  the  month  of  September,  1758. 

In  this  society,  Ann  found  that  strength  and  protection 
against  the  powerful  influences  of  evij,  which,  for  the  time 
being,  were  answerable  to  her  faith;  and,  by  her  faithful 
obedience,  she  by  degrees  attained  to  the  full  knowledge  and 
experience  in  spiritual  things  which  they  had  found.  But  as 
she  still  found  in  herself  the  remains  of  the  propensities  of 
fallen  nature,  she  could  not  rest  satisfied  short  of  full  salva- 
tion ;  she  therefore  sought  earnestly,  day  and  night,  in  the 
most  fervent  prayers  and  cries  to  God,  to  find  complete 
deliverance  from  a  sinful  nature,  and  to  know  more  perfectly 
the  way  of  full  redemption  and  final  salvation. 

After  passing  through  many  scenes  of.  tribulation  and 
suffering,  she  received  a  full  answei  to  her  prayers  and 
desires  to  God.  She  then  came  forward,  and,  with  extraor- 
dinary power  and  energy  of  spirit,  testified  that  she  had 
received,  through  the  Spirit  of  Christ,  a  full  revelation  of  the 
fallen  nature  of  man,  and  of  the  only  means  of  redemption, 
which  were  comprised  in  his  precepts  and  Jiving  example 
while  on  earth.  The  astonishing  power  of  God  which  ac- 
companied her  testimony  of  this  revelation  to  the  sociaty, 
was  too  awakening  and  convincing  to  leave  a  doubt  on  the 
minds  of  the  society  of  its  divine  authority.  When,  therefore, 
Ann  had  thus  manifested  to  the  society  the  revelation  of  light 
which  she  had  received,  she  was  received  and  acknowledged 
as  their  leader  and  spiritual  Mother  in  Christ.  Tliis  was  the 
only  name  of  distinction  by  which  she  was  known  in  the 
society.  The  term  Elect  Lady  was  given  to  her  by  her 
enemies.  Ann,  with  a  number  of  her  followers,  visited 
America  in  1774,  and  formed  the  first  society  of  Shakers  in 
this  country,  at  Watervliet,  N.  Y.,  where  she  died  in  1784 


^^*iiiMiw^<>(,auMM[ii  -jifc  .J,—  - 


ETCHES. 

id,  she  became  acquainted 
under  the  ministration  of 
^  wife,  had  been  greatly 

cuncerning  the  Hecond 
resaw  was  near  at  hand, 
ny,  and  united  herself  to 
aer,  1758. 

strength  and  protection 
evil,  which,  for  the  time 
th;  and,  by  her  faithful 

0  the  full  knowledge  and 
they  had  found.  But  as 
IS  of  the  propensities  of 
islied  short  of  full  8alva« 
y,  day  and  night,  in  the 

1  God,  to  find  complete 
i  to  know  more  perfectly 
salvation. 

enes  of.  tribulation  and 
vei  to  her  prayers  and 
ward,  and,  with  extraor- 
;,  testified  that  she  had 
3t,  a  full  revelation  of  the 
iy  means  of  redemption, 
epts  and  living  example 
ower  of  God  which  ac- 
ivelation  to  the  society, 
o  leave  a  doubt  on  the 
lority.  When,  therefore, 
Bty  the  revelation  of  light 
eived  and  acknowledged 
n  Christ.  This  was  the 
she  was  known  in  the 
as  given  to  her  by  her 
f  her  followers,  visited 
St  society  of  Shakers  in 
here  she  died  in  1784 


■iwi'ii  III  iir'^itWllK 


BIOORAPHICAL    SKETCHES. 


383 


JOHN  GLASS, 

a  Scotch  divine,  born  at  Dundee,  1098,  and  educated  at 
Aberdeen.  Upon  his  publication  of  a  pamphlet  on  the  in- 
consistency of  a  civil  establislinKiut  witii  Christianity,  he  was 
deposed  from  his  church,  near  Dundee,  and  then  became  the 
founder  of  a  new  sect,  called  the  Glaxsites  in  Scotland,  and 
Sandrmanians  in  England.  As  the  discipline  of  his  sect  was 
very  rigorous,  few  embraced  his  tenets,  and  the  name  is  scarce 
known  now. 


GEORGE   KEITH, 

a  Quaker,  was  born  at  Aberdeen,  and  was  well  educated. 
He  came,  in  1682,  to  East  Jersey,  where  lie  was  surveyor- 
general.  In  1689,  he  taught  a  school  in  Philadelphia.  After 
various  exertions,  writing  and  travelling  for  the  propagation 
of  the  sentiments  of  his  sect,  he  at  first  .seceded,  and  at  length 
entirely  deserted  the  society.  In  England,  he  became  an 
Episcopalian,  and  was  consecrated  as  an  Episcopal  missionary, 
and  in  that  capacity  officiated  for  a  short  time  in  New  York 
and  Boston.  Returning  to  England  in  1706,  he  was  a  rector 
at  Edburton,  in  Sussex,  where  he  died.  His  publications 
were  numerous,  but  almost  exclusively  controversial. 


•     NICHOLAS  LOUIS,  COUNT  ZINZENDORP, 

the  patron  of  the  sect  of  the  Moravians,  was  born  at  Dresden, 
in  May,  1700.  He  studied  at  Halle  and  Utrecht.  About 
the  year  1721,  he  purchased  the  "  -Ishipof  Bertholdsdorf,  in 
Lusatia.  Some  poor  Christians  liij  followers  of  John  Huss, 
obtained  leave,  in  1722,  to  settle  on  his  estate.  They  soon 
made  converts.  Such  was  the  origin  of  the  village  of  Herrn- 
hut.     Their  noble  patron  soon  after  joined  them. 

From  this  periiid  Count  Zinzendorf  devoted  himself  to  the 
business  of  instructing  his  fellow-men  by  his  writings  and  by 


irsfe!®^^^«ss?'3Mr?;sr*'-- 


884 


UIUUHAPHICAL    HKl^Tl'liKH. 


preaching.  lie  travelled  tyironfr!i  (irriniiiiy,  anJ  in  Denmark 
became  accinaintcd  with  the  Danish  mixtions  in  the  East  In- 
dies and  Greenland.  About  I7!U,  he  engaged  earncs  '  ■  in 
the  promotion  of  misHions  by  hiH  Moravian  brethren,  who^c 
nund)ers  at  Herridiut  were  then  nixnit  five  liuudred.  Ko  suc- 
cessfnl  were  these  missions,  tiiat  in  a  f(nv  years  four  thousand 
negroes  were  bai)tized  in  the  West  Indies,  and  the  inverts 
in  (Jireeidand  amounted  lo  seven  inindred  and  eiglit\-H)ur. 

In  1737,  lie  visited  London,  and,  in  1711,  came  to  America, 
atid  preached  at  Gerniantown  and  Bethlehem.  February  11, 
1712,  he  ordained  at  Oly,  in  Pennsylvania,  the  missionaries 
Rauch  and  Bucttner,  and  Ranch  baptized  three  Indians 
from  Shckomeco,  east  of  the  Hudson,  "  the  firstlings  of  the 
Inrlians."  He  soon,  with  his  daughter,  Benigna,  and  several 
brethren  and  sisters,  visited  various  tribts  of  Indians.  At 
Shekomeco  he  established  the  first  Indian  Moravian  congre- 
gation in  North  America.  In  1743,  he  returned  to  Europe. 
He  died  at  Ilerrnhut,  in  17(10,  and  bis  coffin  was  carried  to 
the  grave  by  thirty-two  preachers  and  missionaries,  whom  he 
had  reared,  and  some  of  whom  had  toiled  in  Holland,  England, 
Ireland,  North  America,  and  Greenland.  What  monarch  was 
ever  honored  by  a  funeral  like  this  ! 


WILLIAM  COURTNEY, 

archbishop  of  Canterbury,  was  the  fourth  son  of  Hugh 
Courtney,  earl  of  Devonshire,  by  Margaret,  granddaughter 
of  Edward  I.  He  was  educated  at  Oxford,  and,  though 
possessed  of  abilities,  owed  his  elevation  in  the  church  to 
the  consequence  of  his  family.  When  tvventy-eight,  he  was 
made  bishop  of  Hereford,  and  afterwards  translated  to  London, 
where  he  summoned  before  him  the  great  Wickliflfe,  in  St. 
Paul's  Ciithedral,  1377.  The  bold  reformer  was  on  this 
occasion  attended  by  his  friends  John  of  Gaunt  and  Lord 
Percy,  who,  in  supporting  his  tenets,  treated  the  prelate  with 
such  asperity,  that  a  tumult  was  excited  among  the  citizens 


(joriuaiiy,  nnJ  in  Denmnrk 
.sli  mi.xsioiis  in  the  Eiist  In- 
5,  he  engaged  carnes  '  •  in 

Moraviiin  lirothren,  whof^c 
bout  live  liuudred.  Sd  suc- 
\  a  lew  years  four  thousand 
St  Indies,  and  the  inverts 
UHidrrd  iind  eiglit\-tuur. 
,  111  1711,  came  to  America, 

Bcliilelieni.  February  11, 
in.><)lvania,  the  missionaries 
:ii  baptized  tliree  Indians 
Ison,  "  the  firstlings  of  the 
ghter,  Benigna,  and  several 
r>iis  trib6s  of  Indians.  At 
t  Indian  Moravian  congre- 
V-l,  ho  returned  to  Europe, 
d  bin  eofliii  was  carried  to 
and  niif-sionaries,  whom  he 
toiled  in  Holland,  England, 
niand.  What  monarch  was 
s! 


JRTNEY, 

the  fourth  son  of  Hugh 
<f  Margaret,  granddaughter 
d  at  Oxford,  and,  though 
elevation  in  the  church  to 
iVhen  twenty-eight,  he  was 
•wards  translated  to  London, 
the  great  Wickliffe,  in  St. 
lold  reformer  was   on   this 

John  of  Gaunt  and  Lord 
ets,  treated  the  prelate  with 
excited  among  the  citizens 


BIOaRAPHICAL    SKETCHES. 


385 


of  London.  Courtney  was  made  chancellor,  1381,  and  after- 
wards raised  to  the  see  of  Canterbury.  He  was  a  violent 
persecutor  of  the  Wicklitfitcs,  and  condemned  their  tcnet-i  in 
a  synod.     He  died  at  Maidstone,  I:H)0,  aged  55. 


RICHARD  HOOKER, 

an  eioineni  divine  of  the  church  of  England,  was  born  in 
1553,  at  Heavitree,  near  Exeter,  and,  under  the  patronage 
of  Bishop  Jowel,  was  educated  at  Corpus  Christi  College, 
Oxford,  where  ne  was  distinguished  for  his  piety  and  exem- 
plary conduct.  An  unhappy  marriage,  which  he  contracted 
before  he  was  thirty,  with  a  scold  who  had  neither  beauty, 
money,  nor  manners,  lost  him  his  college  fellowship,  and  was 
a  fertile  source  of  annoyance  to  him.  In  1585,  he  was  made 
master  of  the  Temple;  hut,  weary  of  disputes  with  the  after- 
noon lecturer,  —  a  violent  Presbyterian,  —  and  longing  for 
rural  retirement,  he  relinquished  this  preferment,  and  ob- 
tained the  rectory  of  Bishop's  Bourne,  in  Kent,  at  wiiich  he 
resided  till  his  decease,  in  UiOO.  His  great  work  is  the  trea- 
tise on  "  Ecclesiastical  Polity ;  "  of  which  Pope  Clement  VHL 
said,  "There  are  in  it  such  seeds  of  eternity  as  will  continue 
till  the  last  fire  shall  devour  all  learning." 


CHARLES  CHAUNCEY, 

second  president  of  Harvard  College,  was  born  in  England, 
in  1589.  He  received  his  grammar  education  at  Westmin- 
ster, and  took  the  degree  of  M.  D.  at  the  university  of  Cam- 
bridge. He  emigrated  to  New  England  in  1638,  and,  after 
serving  for  a  number  of  years  in  the  ministry  at  Scituate, 
was  appointed,  in  1654,  president  of  Harvard  College.  In 
this  office  he  remained  till  his  death,  in  1671,  performing  all 
its  duties  with  industrious  fidelity.  He  was  eminent  as  a 
physician,  and  was  of  opinion  that  there  ought  to  be  no  dis- 
tinction tjetween  physic  and  divinity. 
33 


-;«»p^?*;-">«*."--^rw'-'.  • 


386 


BIOGRAPHICAL.    SKBTCHES. 


ROGER    WILLIAMS, 

the  founder  of  the  Providence  Plantations,  was  born  in  Wales, 
in  1599,  and  was  educated  at  Oxford.  Being  a  dissenter, 
he  came  to  America,  in  the  hope  of  enjoying  in  freedom  his 
religious  opinions.  He  arrived  at  Hull,  February  5,  1631, 
and  was  established  at  Salem,  Massachusetts,  as  colleague 
with  Mr.  Skelton.  His  peculiar  notions  soon  subjected  him 
to  the  severest  censure.  He  maintained  that  the  magistrates 
wer^  bound  to  grant  toleration  to, all  sects  of  Christians,  and 
in  his  actions  and  words  a\  owed  the  liberality  of  his  princi- 
ples. After  the  death  of  Mr.  Skelton,  he  was  sole  minister 
of  Salem.  Continuing  to  avow  his  opinions,  which  were 
considered  not  only  heretical,  but  seditious,  he  was  summoned 
before  the  General  Court,  to  answer  to  numerous  charges. 
fie,  however,  refused  to  retract  any  of  his  opinions,  and  was 
accordingly  banished,  1635.  He  first  repaired  to  Seekonk ; 
but,  being  informed  that  that  territory  was  within  the  juris- 
diction of  Plymouth,  he  proceeded  to  Mooshausic,  where, 
with  others,  in  1636,  he  began  a  plantation.  The  land 
was  honestly  purchased  of  the  Indians;  and  the  town,  in 
acknowledgment  of  the  kindness  of  Heaven,  was  called  Prov- 
idence. Mr.  Williams's  benevolence  was  not  confined  to  his 
civilized  brethren ;  he  learned  the  language  of  the  Indians, 
travelled  among  them,  won  the  entire  confidence  of  their 
chiefs,  and  was  often  the  means  of  saving  from  injury  the 
colony  that  had  driven  him  from  its  protection.  In  1643,  he 
was  sent  to  England,  as  agent  for  both  settlements,  and  in 
September,  1644,  returned  with  a  patent  ibr  the  territory, 
with  permission  for  the  inhabitants  to  institute  a  government 
for  themselves.  In  1651,  he  was  again  sent  to  England,  in 
the  capacity  of  agent,  and  returned  in  1654,  when  he  was 
chosen  president  of  the  government.  Benedict  Arnold  suc- 
ceeded him  in  1657.  He  died  in  April,  1683,  aged  eighty- 
four.  Mr.  Williams  was  consistent  in  his  religious  doctrines, 
and  set  a  bright  example  of  that  toleration  which  he  demanded 
from  others.     His  mind  was  strong  and  well  cultivated ;  and 


SKETCHES. 


ILLIAMS, 

'lantations,  was  born  in  Wales, 
Oxford.  Being  a  dissenter, 
pe  of  enjoying  in  freedom  his 
d  at  Hull,  February  5,  1631, 
,  Massachusetts,  as  colleague 
ir  notions  soon  subjected  him 
laintained  that  the  magistrates 
to. all  sects  of  Christians,  and 
id  the  liberality  of  his  princi- 
Skelton,  he  was  sole  minister 
)W  his  opinions,  which  were 
ut  seditious,  he  was  summoned 
answer  to  immerous  charges. 
I  any  of  his  opinions,  and  was 
He  first  repaired  to  Seekonk ; 
erritory  was  within  the  juris- 
eeded  to  Mooshausic,  where, 
Tan  a  plantation.  The  land 
e  Indians;  and  the  town,  in 
3s  of  Heaven,  was  called  Prov- 
olence  was  not  confined  to  his 
the  language  of  the  Indians, 
he  entire  confidence  of  their 
US  of  saving  from  injury  the 
n  its  protection.  In  1643,  he 
for  both  settlements,  and  in 
th  a  patent  lor  the  territory, 
;ants  to  institute  a  government 
as  again  sent  to  England,  in 
urned  in  1654,  when  he  was 
ment.  Benedict  Arnold  sue- 
in  April,  1683,  aged  eighty- 
Btent  in  his  religious  doctrines, 
:  toleration  which  he  demanded 
rong  and  well  cultivated ;  and 


BIOGRAPHICAL    SKETCHES. 


887 


he  read  the  Scriptures  in  the  originals.  After  his  banishment 
from  Massachusetts,  he  maintained  a  correspondence  with 
some  of  its  principal  men,  and  ever  entertamed  for  them  the 
highest  affection  and  respect.  In  his  writings,  he  evinces 
his  power  at  argument.  In  1672,  ho  held  a  public  dispute 
with  the  most  eminent  duaker  preachers,  ol  wnich  he  has 
published  an  account.  He  also  published  a  "  Key  to  the  Indian 
Language,"  octavo,  1643;  an  answer  to  Mr.  Cotton's  letters, 
concerning  the  power  of  the  magistrate  in  matters  of  religion, 
with  other  letters  and  discourses. 


JOHN  CLARKE, 

a  distinguished  Baptist  minister,  and  one  of  the  first  founders 
of  Rhode  Island,  was  a  physician  in  London,  before  he  came 
to  this  country.  Soon  after  the  first  settlement  of  Massachu- 
setts, he  was  driven  from  that  colony  with  a  number  of 
others;  and  March  7,  1633,  they  formed  themselves  into 
a  body  politic,  and  purchased  Aquetneck  of  the  Indian 
sachems,  calling  it  the  Isle  of  Rhodes,  or  Rhode  Island. 
The  settlement  commenced  at  Pocasset,  or  Portsmouth. 
The  Indian  deed  is  dated  March  24,  1638.  Mr.  Clarke  was 
soon  employed  as  a  preacher;  and,  in  1644,  he  formed  a 
church  at  Newport,  and  became  its  pastor.  This  was  the 
second  Baptist  church  which  was  established  in  America. 
In  1649,  he  was  an  assistant  and  treasurer  of  Rhode 
Island  colony.  In  1651,  he  went  to  visit  one  of  his  brethren 
at  Lynn,  near  Boston,  and  he  preached  on  Sunday,  July  20; 
but,  before  he  had  completed  the  services  of  the  forenoon,  he 
was  seized,  with  his  friends,  by  an  officer  of  the  government 
In  the  afternoon,  he  was  compelled  to  attend  the  parish  meet- 
ing, at  the  close  of  which  he  spoke  a  few  words.  He  was 
tried  before  the  Court  of  Assistants,  and  fined  twenty  pounds ; 
in  case  of  failure  in  the  payment  of  which  sum  he  was  to  be 
whipped.  In  passing  the  sentence.  Judge  Endicott  observed, 
"  You  secretly  insinuate  things  into  those  who  are  weak, 
which  you  cannot  maintain  before  our  ministers ;  you  may 


i 
$ 


1^ 


Hff 


388 


BIOGRAPHICAL    SKETCHES. 


try  and  dispute  with  them."  Mr.  Clarke  accordingly  wrote 
from  prison,  proposing  a  dispute  upon  the  principles  which 
he  professed.  He  represented  his  principles  to  be,  that  Jesus 
Christ  had  the  sole  right  of  prescribing  any  laws  respecting 
the  worship  of  God  which  it  was  necessary  to  obey ;  that 
baptism,  or  dipping  in  water,  was  an  ordinance  to  be  admin- 
istered only  to  those  who  gave  some  evidence  of  repentance 
towards  God  and  faith  in  Jesus  Christ ;  that  such  visible  be- 
lievers only  constituted  the  church  ;  that  each  of  them  had  a 
right  to  speak  in  the  congregation,  according  us  the  Lord 
had  given  him  talents,  either  to  make  inquiries  for  his  own 
instruction,  or  to  prophesy  for  the  edification  of  others,  and 
that  at  all  times  and  in  all  places  they  ought  to  reprove  folly 
and  open  their  lips  to  justify  wisdom ;  and  that  no  servant  of 
Jesus  Christ  had  any  authority  to  restrain  any  fellow-servant 
in  his  worship,  where  injury  was  not  offered  to  others.  No 
dispute,  however,  occurred,  and  Mr.  Clarke,  his  friends  pay- 
ing his  fine  without  his  consent,  was  soon  released  from 
prison,  and  directed  to  leave  the  colony.  His  companion 
Obadiah  Holmes  shared  a  severer  fate  ;  for,  on  declining  to 
pay  his  fine  of  thirty  pounds,  which  his  friends  offered  to  do 
for  him,  he  was  publicly  whipped  in  Boston. 

Mr.  Clarke  died  at  Newport,  April  20,  1676,  aged  about 
66  years,  resigning  his  soul  to  his  merciful  Redeemer,  through 
faith  in  whose  name  he  enjoyed  the  hope  of  a  resurrection  to 
eternal  life. 

His  life  was  so  pure,  that  he  was  never  accused  of  any 
vice,  to  leave  a  blot  on  his  memory.  His  noble  sentiments 
respecting  religious  toleration  did  not,  indeed,  accord  with  the 
sentiments  of  the  age  in  which  he  lived,  and  exposed  him  to 
trouble ;  but  at  the  present  time  they  are  almost  universally 
embraced.  His  exertions  to  promote  the  civil  prosperity  of 
Rhode  Island  must  endear  his  name  to  those  who  are  now 
enjoying  the  fruits  of  his  labors.  He  possessed  the  singular 
honor  of  contributing  much  towards  establishing  the  first 
government  upon  the  earth,  which  gave  equal  liberty,  civil 
and  religious,  to  all  men  living  under  it. 


'"'^MSfcP''"" 


IKKTCHES. 

Clarke  accordingly  wroie 
upon  the  principles  which 

principles  to  be,  that  Jesus 
ribing  any  laws  respecting 
19  necessary  to  obey ;   that 

an  ordinance  to  be  admin- 
me  evidence  of  repentance 
tirist ;  that  such  visible  be- 
1 ;  that  each  of  them  had  a 
m,  according  us  the  Lord 
make  inquiries  for  his  own 
e  edification  of  others,  and 
they  ought  to  reprove  folly 
)in ;  and  that  no  servant  of 

restrain  any  fellow-servant 
not  offered  to  others.  No 
'/It.  Clarke,  his  friends  pay- 
t,  was  soon  released  from 
e  colony.     His  companion 

fate  ;  for,  on  declining  to 
;h  his  friends  offered  to  do 
in  Boston. 

Ipril  20,  1676,  aged  about 
tierciful  Redeemer,  throuorh 
le  hope  of  a  resurrection  to 

was  never  accused  of  any 
3ry.  His  noble  sentiments 
not,  indeed,  accord  with  the 
•■  lived,  and  exposed  him  to 
they  are  almost  universally 
lote  tlie  civil  prosperity  of 
ime  to  those  who  are  now 
He  possessed  the  singular 
ards  establishing  the  first 
ih  gave  equal  liberty,  civil 
under  it. 


-y- 


BIOGRAPHICAL    SKETCHES. 


389 


AN-N  HUTCHINSON, 

a  woman  who  occasioned  much  difficulty  in  New  England, 
soon  aller  its  first  settlement,  came  from  Lincolnshire  to 
fioston,  1635,  and  was  the  wife  of  one  of  the  representatives 
of  Boston.  The  members  of  Mr.  Cotton's  church  used  to 
meet  every  week  to  repeat  his  sermons,  and  discourse  on 
doctrines.  She  set  up  meetings  for  women,  and  soon  had  a 
numerous  audience.  After  repeating  the  sermons  of  Mr. 
Cotton,  she  added  reflections  of  her  own ;  she  advocated  her 
own  sentiments,  and  warped  the  discourses  of  her  minister  to 
coincide  with  them.  She  soon  threw  the  whole  colony  into 
a  flame.  Th^  progress  of  her  sentiments  occasioned  the 
synod  of  1637,  the  first  synod  in  America.  This  convention 
of  ministers  condemned  eighly-two  erroneous  opinions,  then 
propagated  in  the  country.  Mrs.  Hutchinson,  after  this  sen- 
tence of  her  opinions,  was  herself  called  before  the  court  in 
November  of  the  same  year,  and,  being  convicted  of  traducing 
the  ministers,  and  advancing  errors,  was  banished  the  colony. 
She  went  with  her  husband  to  Rhode  Island.  In  the  year 
1642,  after  her  husband's  death,  she  removed  into  the  Dutch 
country  beyond  New  Haven ;  and  the  next  year,  she,  her  son 
Francis,  and  most  of  her  family  of  sixteen  persons,  were^ 
killed  by  the  Indians. 


MICHAEL   MOLINOS, 

founder  of  the  ancient  sect  of  Quietists,  was  a  Spaniard,  of 
a  rich  and  honorable  family.  He  entered  into  priest's  orders 
young,  but  would  accept  no  preferment  in  the  church.  He 
possessed  great  talents,  and  was  ardently  pious,  without  any 
of  the  austerities  of  the  Romish  roligious  orders.  He  went  to 
Rome,  where,  in  167S,  he  published  his  "  Spiritual  Guide," 
which  gave  him  universal  reputation.  The  Jesuits  and  Do- 
minicans, envious  at  his  success,  charged  him  with  heresy,  and 
at  last  succeeded  in  getting  him  condemned  by  the  Inquisi- 
tion. He  died  of  torment  in  their  dungeons,  a  few  years  after. 
33* 


^im»iimm^^sMmomm:mm»mmim^m**Mi 


390 


BIOGRAPHICAL    SKETCHES. 


JOHN  WESLEY, 

the  great  founder  of  Methodism,  was  born  at  Epworth,  in 
England,  in  1703.  In  1714,  lie  was  placed  at  the  Charter 
House ;  and  two  years  after  he  was  elected  to  Christ  Church, 
Oxford.  In'1725,  he  was  ordained  deacon,  and  the  next  year 
became  fellow  and  tutor  of  Lincoln  College. 

Wesley's  character,  says  his  biographer,  is  itself  a  study. 
He  equalled  Luther  in  energy  and  courage,  and  Melancthon 
in  learning  and  prudence.  All  the  excellences  of  both  the 
Wittemberg  reformers  were  combined,  if  not  transcended,  in 
his  individual  character. 

He  possessed,  in  an  eminent  degree,  the  power  of  compre- 
hending at  once  the  general  outlines  and  the  details  of  plans, 
the  aggregate  and  the  integrants.  It  is  this  power  which 
forms  the  philosophical  genius  in  science ;  it  is  indispensable 
to  the  successful  commander  and  the  great  statesman.  It  is 
illustrated  in  the  whole  economicid  system  of  Methodism  —  a 
system  which,  while  it  fixes  itself  to  the  smallest  localities 
with  the  utmost  detail  and  tenacity,  is  sufficiently  general  in 
its  provisions  to  reach  the  ends  of  the  world,  and  still  maintain 
its  unity  of  spirit  and  discipline. 

^  No  man  knew  better  than  Wesley  the  importance  of 
small  things.  His  whole  financial  system  was  based  on 
weekly  penny  collections.  It  was  a  rule  of  his  preachers 
never  to  omit  a  single  preaching  appointment,  except  when 
the  "  risk  of  limb  or  life "  required.  He  was  the  first  to 
apply  extensively  the  plan  of  tract  distribution.  He  wrote, 
printed,  and  scattered  over  the  kingdom,  placards  on  almost 
every  topic  of  morals  and  religion.  In  addition  to  the  usual 
means  of  grace,  he  introduced  the  band  meeting,  the  clasa 
meeting,  the  prayer  meeting,  the  love  feast,  and  the  watch 
night.  Not  content  with  his  itinerant  laborers,  he  called  into 
use  the  less  available  powers  of  his  people  by  establishing 
the  new  departments  of  local  preachers,  exhorters,  and  leaders. 
It  was,  in  fine,  by  gathering  together  fragments,  by  combining 


(ETCHES. 

LEY, 

was  born  at  Epworth,  in 
'as  placed  at  the  Charter 
elected  to  Christ  Church, 
deacon,  and  the  next  year 
I  College. 

grapher,  is  itself  a  study, 
courage,  and  Melancthon 
le  excellences  of  both  the 
ned,  if  not  transcended,  in 

;ree,  the  power  of  conipre- 

;s  and  the  details  of  plans. 

It  is  this  power  which 

cience ;  it  is  indispensable 

he  great  statesman.     It  is 

system  of  Methodism  —  a 

to  the  smallest  localities 

,  is  sufficiently  general  in 

le  world,  and  still  maintain 

esley  the  importance  of 
lal  system  was  based  on 
s  a  rule  of  his  preachers 
appointment,  except  when 
red.  He  was  the  first  to 
distribution.  He  wrote, 
gdom,  placards  on  almost 
In  addition  to  the  usual 
3  band  meeting,  the  class 
love  feast,  and  the  watch 
ant  laborers,  he  called  into 
lis  people  by  establishing 
lers,  exhorters,  and  leaders. 
!r  fragments,  by  combining 


BIOGRAPHICAL    SKETCHES. 


391 


minutite,  that  he  formetl  that  stupendous  system  of  spiritual 
means  which  is  rapidly  evangelizing  the  world. 

It  was  not  only  in  the  theoretical  construction  of  plans 
that  he  excelled ;  he  was,  if  possible,  still  more  distinguished 
by  practical  energy.  The  variety  and  number  of  his  labors 
would  be  absolutely  incredible  with  less  authentic  evidence 
than  that  which  corroborates  them.  He  was  perpetually 
travelling  and  preaching,  studying  and  writing,  translating 
and  abridging,  superintending  his  societies,  and  applying  his 
great  plans.  He  travelled  usually /i>c  thousand  miles  a  year, 
preaching  twice  and  thrice  a  day,  commencing  at  five  o'clock 
in  the  morning.  In  the  midst  of  all  this  travelling  and 
preaching,  he  carried  with  him  the  meditative  and  studious 
habits  of  the  philosopher.  No  department  of  human  inquiry 
was  omitted  by  him.  "History,  poetry,  and  philosophy," 
said  he,  ",I  read  on  horseback." 

Like  Luther,  he  knew  the  importance  of  the  press;  he 
kept  it  teeming  with  his  publications.  His  itinerant  preachers 
were  good  agents  for  their  circulation.  "  Carry  them  with 
you  through  every  round,"  he  would  say ;  "  exert  yourselves  in 
this;  be  not  ashamed,  be  not  weary,  leave  no  stone  unturned." 
His  works,  including  abridgments  and  translations,  amounted 
to  about  two  hundred  volumes.  These  comprise  treatises  on 
almost  every  subject  of  divinity,  poetry,  music,  history, — 
natural,  moral,  metaphysical,  and  political  philosophy.  He 
wrote,  as  he  preached,  adpopulum;  and  his  works  have  given 
to  his  people,  especially  in  Great  Britain,  an  elevated  tone  of 
intelligence  as  well  as  of  piety.  He  may,  indeed,  be  consid- 
ered the  leader  in  those  exertions  which  are  now  being  made 
for  the  popular  diffusion  of  knowledge. 

Differing  from  the  usual  character  of  men  who  are  given 
to  various  exertions  and  many  plans,  he  was  accurate  and 
profound.  He  was  an  adept  in  classical*  literature  and  the 
use  of  the  classical  tongues ;  his  writings  are  adorned  with 
their  finest  passages.  He  was  familiar  with  a  number  of 
modern  languages;  his  own  style  is  one  of  the  best  examples 
of  strength  and  perspicuity  among  English  writers.     He  was 


■~1^ill^imisfiMm&smsm«iW!SSSm',!':''S^^' '  ■ 


r- 


392 


BIOGRAPHICAL    SKETCHES. 


ready  on  every  subject  of  learning  and  general  literature. 
As  a  logician,  he  was  considered  by  his  enemies,  as  well  aa 
his  friends,  to  be  unrivalled. 

He  was  but  little  addicted  to  those  exhilarations  and  con* 
trarieties  of  frame  which  characterize  imaginative  minds. 
His  temperament  was  warm,  but  not  fiery.  His  intellect 
never  appears  inflamed,  but  was  a  glowing,  serene  radiance. 
His  immense  labors  were  accomplished,  not  by  the  impulses 
of  restless  enthusiasm,  but  by  the  cool  calculations  of  his 
plans,  and  the  steady  self-possession  with  which  he  pursued 
them.  "  Though  always  in  haste,"  he  said,  "  I  am  never  in  a 
hurry."  He  was  as  economical  with  his  time  as  a  miser  could 
be  with  his  gold ;  rising  at  four  o'clock  in  the  morning,  and 
allotting  to  every  hour  its  appropriate  work.  "  Leisure  and 
I  have  taken  leave  of  each  other,"  said  he.  And  yet  such 
was  the  happy  arrangement  of  his  employments,  that,  amidst 
a  multiplicity  that  would  distract  ar.  ovdinary  man,  he  de- 
clares that  "  there  are  few  persons  who  spend  so  many  hours 
secluded  from  all  company  as  myself"  "  The  wonder  of  his 
character,"  said  Robert  Hall,  "  is  the  self-control  by  which 
he  preserved  himself  calm,  while  he  kept  all  in  excitement 
around  him.  He  was  the  last  man  to  be  infected  by  fanati- 
cism. His  writings  abound  in  statements  of  preternatural 
circumstances ;  but  it  must  be  remembered  that  his  faults  in 
these  respects  were  those  of  his  age,  while  his  virtues  were 
peculiarly  his  own." 

Though  of  a  feeble  constitution,  the  regularity  of  his 
habits,  sustained  through  a  life  of  great  exertions  and  vicis- 
situdes, produced  a  vigor  and  equanimity  which  are  seldom 
the  accompaniments  of  a  laborious  mind  or  of  a  distracted 
life.  "1  do  not  remember,"  he  says,  "to  have  felt  lowness 
of  spirits  one  quartei;  of  an  hour  since  I  was  born."  "  Ten 
thousand  cares  ar^no  more  weight  to  my  mind  than  ten 
thousand  hairs  are  to  my  head."  "  I  have  never  lost  a  night's 
sleep  in  my  life."  "  His  face  was  remarkably  fine,  his  com- 
plexion fresh  to  the  last  week  of  his  life,  and  his  eye  quick, 
keen,  and  active,"    He  ceased  not  his  labors  till  death.    After 


LETCHES. 

ig  and  general  literature. 
)y  his  enemies,  as  well  as 

ISC  exhilarations  and  con- 
terize  imaginative  minds. 

not  fiery.  His  intellect 
glowing,  serene  radiance, 
shed,  not  by  the  impulses 
i  cool  Calculations  of  his 
n  with  which  he  pursued 

he  said,  "  I  am  never  in  a 
h  his  time  as  a  miser  could 
;lock  in  the  morning,  and 
ate  work.     "  Leisure  and 

said  he.  And  yet  such 
employments,  that,  amidst 

an  ordinary  man,  he  de- 
who  spend  so  many  hours 
;lf."     "  The  wonder  of  his 

the  self-control  by  which 
he  kept  all  in  excitement 
I  to  be  infected  by  fanati- 
tatenients  of  preternatural 
lembered  that  his  faults  in 
^e,  while  his  virtues  were 

on,  the  regularity  of  his 
great  exertions  and  vicis- 
animity  which  are  seldom 
i  mind  or  of  a  distracted 
ys,  "to  have  felt  lowness 
since  I  was  born."  "  Ten 
'ht  to  my  mind  than  ten 
'  I  have  never  lost  a  night's 
remarkably  fine,  his  com- 
is  life,  and  his  eye  quick, 
his  labors  till  death.    After 


BIOGKAPUICAL    SKETCHES. 


393 


the  eightieth  year  of  his  age,  he  visited  Holland  twice.  At 
the  end  of  his  eighty-second,  he  says,  "  I  urn  never  tired  (such 
is  the  goodness  of  God)  either  with  writing,  preaching,  or 
travelling."  He  preached  under  trees  which  he  had  planted 
himself,  at  Kiugswood.  He  outlived  most  of  his  first  disciples 
and  preachers,  and  stood  up,  mighty  in  intellect  and  labors, 
among  the  second  and  third  generations  of  his  people.  In 
his  later  years  persecution  had  subsided ;  he  was  every  where 
received  as  a  patriarch,  and  sometimes  excited,  by  his  arrival 
in  towns  and  cities,  an  interest  "  such  as  the  presence  of 
the  king  iiimself  would  produce."  He  attracted  the  largest 
assemblies,  perhaps,  which  were  ever  congregated  for  religious 
instruction,  being  estimated  sometimes  at  more  than  thirti/ 
thousand!  Great  intellectually,  morally,  and  physically,  he 
at  length  died,  in  the  eighty-eighth  year  of  his  age  and 
sixty-fifth  of  his  ministry,  unquestionably  one  of  the  most 
extraordinary  men  of  any  age. 

Nearly  one  hundred  and  forty  thousand  members,  upward 
of  five  hundred  itinerant,  and  more  than  one  thousand  local 
preachers,  were  connected  with  him  when  he  died. 


GEORGE  WIHTEFIELD, 
one  of  the  founders  of  the  sect  of  the  Methodists,  was  born 
at  Gloucester,  where  his  mother  kept  the  Bell  inn,  1714. 
From  the  Crypt  school  of  his  native  town,  he  entered  aa 
servitor  at  Pembroke  College,  Oxford,  and  was  ordained  at 
the  proper  age  by  Benson,  bishop  of  Gloucester.  Enthusiasm 
and  the  love  of  singularity  now  influenced  his  conduct,  and 
in  his  eagerness  to  obtain  popularity,  he  preached  not  only 
in  prisons,  but  in  the  open  fields,  and  by  a  strong  persuasive 
eloquence,  multitudes  regarded  him  as  a  man  of  superior 
sanctity.  In  1738,  he  went  to  America,  to  increase  the 
number  of  his  converts ;  but,  after  laboring  for  some  time  as 
th'le  friend  and  the  associate  of  the  Wesleys,  he  at  last  was 
engaged  with  them  in  a  serious  dispute,  which  produced  a 
separation.     While  he  zealously  asserted  the  doctrine  of 


■■^S^gt^'(m'-msfm-ter^*??-'"'^m^S^S?P 


I 


894 


BIOGRAPHICAL     SKETCHES. 


absolute  election  and  final  perseverance,  agreeably  to  the 
notions  of  Calvin,  his  opponents  regarded  his  opinion  as 
unsupported  by  Scripture,  and  therefore  inadmissible ;  and  in 
consequence  of  this  arose  the  two  sects  of  the  Calvinistic  and 
the  Arminian  Methodists.  Secure  in  the  good  opinion  of  a 
great  number  of  adherents,  and  in  the  patronage  of  Lady 
Huntingdon,  to  whom  he  was  chaplain,  he  continued  his  la- 
bors, and  built  two  Tabernacles  in  the  city  and  in  Tottenham 
Court  Road  for  the  commodious  reception  of  his  followers. 
He  died  at  Newburyport,  Ma.ssachusetts,  while  on  a  visit  to 
his  churches  in  America,  and  had  the  satisfaction  to  know 
that  his  adherents  were  numerous  on  both  continents. 

At  Newburyport,  the  Hon.  William  Bartlett  has  erect- 
ed an  elegant  marble  monument,  on  which  is  the  following 
inscription :  — 

"  This  Cenotaph  is  erected,  with  affectionate  veneration, 
to  the  memory'  of  tlie  Rev.  George  Whitefield,  born  at 
Gloucester,  England,  December  16,  1714;  educated  at 
Oxford  University  ;  ordained  1736.  In  a  ministry  of  thirty- 
four  years,  he  crossed  the  Atlantic  thirteen  times,  and 
preached  more  than  eigiiteen  thousand  sermons.  As  a  sol- 
dier of  the  cross,  humble,  devoted,  ardent,  he  put  on  the 
whole  armor  of  God ;  preferring  the  honor  of  Christ  to  his 
own  interest,  repose,  reputation,  and  life.  As  a  Christian 
orator,  his  deep  piety,  disinterested  zeal,  and  vivid  imagina- 
tion, gave  unexampled  energy  to  his  look,  utterance,  and 
action.  Bold,  fervent,  pungent,  and  popular  in  his  eloquence, 
no  other  uninspired  man  ever  preached  to  so  large  assemblies, 
or  enforced  the  simple  truths  of  the  gospel  by  motives  so 
persuasive  and  awful,  and  with  an  influence  so  powerful  on 
the  hearts  of  his  hearers.  He  died  of  asthma,  September  30, 
1770,  suddenly  exchanging  his  life  of  unparalleled  labors  for 
his  eternal  rest." 

During  Mr.  Whitefield's  visit  to  Philadelphia,  he  preached 
often  in  the  evening  from  the  gallery  of  the  court-house  in 


IKETCHE3. 

iverance,  agreeably  to  the 
I  regarded  his  opinion  as 
refore  inadmissible ;  and  in 
sects  of  the  Calvinistic  and 
i  in  the  good  opinion  of  a 
in  the  patronage  of  Lady 
plain,  he  continued  his  la- 
the city  and  in  Tottenham 
reception  of  his  followers, 
lusetts,  while  on  a  visit  to 
1  the  satisfaction  to  know 
on  both  continents. 
LiAM  Bartlett  has  erect- 
on  which  is  the  following 


th  affectionate  veneration, 
ROE  Whitefield,  bom  at 

16,  1714;  educated  at 
i.  In  a  ministry  of  thirty- 
mtic  thirteen  times,  and 
usand  sermons.  As  a  sol- 
id, ardent,  he  put  on  the 
he  honor  of  Christ  to  his 
and  life.  As  a  Christian 
1  zeal,  and  vivid  imagina- 
t  his  look,  utterance,  and 
d  popular  in  his  eloquence, 
ched  to  so  large  assemblies, 
the  gospel   by  motives  so 

influence  so  powerful  on 
1  of  asthma,  September  30, 
;  of  unparalleled  labors  for 


Philadelphia,  he  preached 
lery  of  the  court-house  in 


BIOGRAPHICAL    SKETCHKS. 


395 


Market  Street.  So  loUd  was  his  voice  at  that  time,  that  it 
was  distinctly  heard  on  the  Jersey  sliore,  and  so  distinct 
was  his  spcccii,  that  every  word  he  said  was  understood  at 
Market  Street  wharf,  a  distance  of  upwards  of  four  hundred 
feet  from  the  court-house.  All  the  intermediate  space  was 
crowded  with  his  hearers.  Mr.  Whiteficld  wa.s  truly  remark- 
able for  his  uncommon  eloquence  and  fervent  zeal.  His 
eloquence  was  indeed  very  great,  and  of  the  truest  kind.  He 
was  utterly  devoid  of  all  atfectation ;  the  importance  of  his 
subject,  and  the  regard  due  to  his  hearers,  engrofsed  all  his 
concern.  Every  accent  of  his  voice  spoke  to  the  ear,  every 
feature  of  his  face,  every  motion  of  his  hands,  and  every 
gesture,  spoke  to  the  eye ;  so  that  the  most  dissipated  and 
thoughtless  found  their  attention  arrested,  and  the  dullest 
and  most  ignorant  could  not  but  understand.  He  appeared 
to  be  devoid  of  the  spirit  of  sectarianism ;  his  only  object 
seemed  to  be  to  "  preach  Christ  and  him  crucified." 

The  following  anecdote  respecting  his  manner  of  preaching 
will  serve  to  illustrate  this  part  of  his  character.  One  day, 
while  preaching  from  the  balcony  of  the  court-house,  in 
Philadelphia,  he  cried  out,  "  Father  Abraham,  who  have  you 
got  in  heaven ;  any  Episcopalians  1 "  "  No !  "  "  Any  Pres- 
byterians ?  "  "  No !  "  "  Any  Baptists  ?  "  "  No !  "  "  Have  you 
any  Methodists  there ■? "  "  No! "  "  Have  you  any  Independents 
or  Seceders  ?  "  "  No !  No !  "  "  Why,  who  have  you,  then  ?  " 
'«We  don't  know  those  names  here;  all  that  are  here  are 
Christians  —  believers  in  Christ  —  men  who  have  overcome 
by  the  blood  of  the  Lamb,  and  the  word  of  his  testimony ! " 
"O,  is  this  the  case?  then  God  help  me  —  God  help  us  all 
—  to  forget  party  names,  and  to  become  Christians  in  deed 
and  in  truth." 


SELINA   HUNTINGDON, 

countess,  second  daughter  of  Washinj/ton,  earl  Ferrers,  was 
born  1707,  and  married  Lord  Huntingdon,  by  whom  she 
had  four  sons  and  three  daughters.     From  habits  of  gayety 


•  ■i)|lm^•.^^*'^'<':^^'i^i«^^^i!M!lg&i^J'i^^^>^l'f^ ' 


394; 


BIOGRAPHICAL    BKKTCHCS. 


and  scenes  of  dissipation,  she  became  all  at  once,  after  a  se- 
rious illness,  grave,  reserved,  and  melancholy.  Ilcr  thoughts 
were  wholly  absorbed  by  religion,  and  she  employed  the  ample 
resources  which  she  possessed  in  disseminating  her  principles 
by  the  popular  arts  of  Whitefield,  Roniaine,  and  others.  Not 
only  her  house  in  Park  Street  was  thrown  open  for  the  frequent 
assembling  of  these  pious  reformers,  but  chapels  were  built 
in  various  parts  of  the  kingdom,  and  a  college  erected  in 
Wales  for  the  education  of  young  per.sons  in  the  future  la- 
bors of  the  ministry.  After  many  acts  of  extensive  charity, 
and  with  the  best  intentions,  this  enthusiastic  l&dy  died 
in  1791. 


ROBERT  SANDEMAN, 

the  founder  of  the  sect  called  Sandemanians,  was  born  at 
Perth,  in  Scotland,  about  the  year  1718,  and  was  educated  at 
St.  Andrews.  Instead  of  entering  into  the  church,  for  which 
he  was  intended,  he  became  a  linen  manufacturer,  and  after- 
ward.f  turned  preacher.  He  came  to  America  in  October, 
17G4,  and  from  Boston  he  went  to  Danbury,  Connecticut. 
In  that  town  he  gathered  a  church  the  following  year.  He 
afterwards  established  several  societies  in  New  England. 
Individuals  are  still  found  who  adhere  to  his  peculiarities, 
and  are  known  by  the  name  of  his  sect.  He  wrote  an  answer 
to  Ilervey's  "Theron  and  Aspasio,"  said  to  be  a  work  of  tal- 
ent, but  exhibiting  great  asperity. 

The  following  is  copied  from  the  monument  of  Mr.  San- 
deman,  in  the  burying-ground  at  Danbury  :  — 

"  Here  lies,  until  the  resurrection,  the  body  of  Robert 
Sandeman,  a  native  of  Perth,  North  Britain,  who,  in  the 
face  of  continual  opposition  from  all  sorts  of  men,  long  boldly 
contended  for  the  ancient  faith,  that  the  bare  word  of  Jesus 
Christ,  without  a  deed  or  thought  on  the  part  of  man,  is 
sufficient  to  present  the  chief  of  sinners  spotless  before  God. 
To  declare  this  blessed  truth,  as  testified  in  the  holy  Scrip- 


'■mmk-miifti^'imrvi^!^^<w»mimJMt*>^:fiv>fmise 


IKETCHES. 

nme  all  at  once,  aHer  a  se* 
nielaiicholy.  Her  thought!! 
uid  she  employed  tiie  ample 
liflseminating  her  principles 
Homaine,  and  othf^rs.  Not 
hrown  open  for  the  frequent 
irs,  but  chapels  were  built 
and  a  college  erected  in 
;  persons  in  the  future  la- 
acts  of  extensive  charity, 
lis  enthusiastic    lady  died 


DEMAN, 

indfrnanians,  was  born  at 
1718,  and  was  educated  at 
into  the  church,  for  which 
n  manufacturer,  and  aller- 
e  to  America  in  October, 
to  Danbury,  Connecticut. 
ii  the  following  year.  He 
icieties  in  New  England, 
idhere  to  his  peculiarities, 
sect.  He  wrote  an  answer 
,"  said  to  be  a  work  of  tal- 

le  monument  of  Mr.  San- 
)anbury :  — 

ion,  the  body  of  Robert 
lorth  Britain,  who,  in  the 
ill  sorts  of  men,  long  boldly 
at  the  bare  word  of  Jesus 
it  on  the  part  of  man,  is 
nners  spotless  before  God. 
estified  in  the  holy  Scrip* 


BIOORAPHICAI.    8KETCHXI. 


397 


tares,  he  left  his  counfry,  he  left  his  friends,  and,  after  much 
patient  suffering,  finished  his  labors  at  Danbury,  April  2, 
1771,  jE.  53  years. 

Deigned  Chriit  to  come  lo  nigh  to  ut, 

Ai  not  to  count  it  ihamo 
To  call  ui  brethren,  ihould  we  blush 

At  aught  that  bean  hiH  name ! 
Nay,  let  uh  bu.-ist  in  hia  reproach, 

And  glory  in  hia  crous ; 
When  he  appears,  one  auiile  from  him 

Would  far  o'erpay  our  loia." 


SAMUEL  HOPKINS, 

Ml  American  divine,  who,  in  his  sermons  and  tracts,  has 
made  several  additions  to  the  sentiments  first  advanced  by 
the  celebrated  Jonathan  Edwards,  late  president  of  New 
Jersey  College.  Dr.  Hopkins  was  born  at  Waterbury,  iu 
Connecticut,  1721,  and  graduated  at  Yale  College,  in  1741. 
Soon  after,  he  engaged  in  theological  studies,  at  Northamp- 
ton, Massachusetts,  under  the  superintendence  of  Jonathan 
Edwards,  and,  in  1743,  was  ordained  at  Housatonic,  now 
Great  Harrington,  Massachusetts,  where  he  continued  till  he 
removed  to  Newport,  Rhode  Island,  in  consequence  of  the 
diminution  of  his  congregation,  and  his  want  of  support. 
When  he  had  resided  some  time  in  this  place,  the  people 
became  dissatisfied  with  his  sentiments,  and  resolved,  at  a 
meeting,  to  intimate  to  him  their  disinclination  to  his  contin- 
uance among  them.  On  the  ensuing  Sabbath,  he  preached 
his  farewell  discourse,  which  was  so  interesting  and  impres- 
sive that  they  besought  him  to  remain,  which  he  did  till  his 
death,  in  1803.  He  was  a  pious  and  zealous  man,  of  con- 
siderable talents,  and  almost  incredible  powers  of  application. 
He  is  said  to  have  been  sometimes  engaged  during  eighteen 
hours  in  his  studies.  His  doctrinal  views  are  contained  in 
his  "  System  of  Divinity,"  published  in  a  second  edition  at 
BostoQ,  in  1811,  in  two  volumes,  octavo. 
34 


398 


BIOGRAPHICAL    SKETCHES. 


JONATHAN    MAYIIEW, 

•  divine  ©f  Boston,  wa»  born  in  Martha's  Vineyard,  in  1720, 
and  eduoi»*«J  at  Harvard  College.  In  1747,  he  was  ordained 
pastor  of  th(  West  Church,  in  Boston,  and  continued  in  this 
station  the  remainder  of  his  life.  He  possessed  a  mind  of 
great  acuteness  and  ener^jy,  and  in  his  principles  was  a  de- 
termined republican.  He  had  no  little  influence  in  producinjT 
the  American  revolution.  His  sermons  and  controversial 
tracts  obtained  for  him  a  high  reputation;  and  many  of 
them  were  republished  several  times  in  England.  He  died 
in  1766. 


SAMUEL  SEABURY, 
first  bishop  of  the  Protestant  Episcopal  church  in  the  United 
States,  was  born  in  1728,  and  graduated  at  Yale  College  in 
1751.  After  finishing  his  clasHica)  education,  he  went  to 
Scotland  with  the  view  of  studying  medicine;  but  soon,  having 
turned  his  attention  to  theology,  he  altered  his  purpose  and 
took  orders  in  London,  1753.  Returning  to  Americo,  he 
officiated,  first  at  Brunswick,  New  Jersey,  then  at  Jamaica, 
Long  Island,  next  at  West  Chester,  New  York,  and  lastly  at 
New  London,  Connecticut,  where  he  remained,  as  rector 
of  the  parish  in  that  city,  during  the  remainder  of  his  life. 
As  much  as  he  was  esteemed  by  his  parishioners,  his  influ- 
ence was  extended  among  his  brethren  throughout  the  state. 
Consequently,  when  the  Episcopal  church  was  organized  in 
that  diocese,  he  was  elected  bishop.  He  went  immediately 
to  England,  in  order  to  obtain  consecration ;  but,  meeting 
with  some  unexpected  obstac'es,  he  repaired  to  Scotland. 
Here  he  was  able  to  accomplish  the  object  of  his  mission. 
He  was  consecrated  at  Aberdeen,  November  14,  1784.  As 
soon  as  he  was  able  to  reach  hor"  e  ejun^sd  his  duties 
as  parish  r.iu  ister  at  New  London,  hi  .  'n  u'<  tion  with  '  is 
episcopal  functions  for  the  dioce:f  H:«hop  .  eabury  had  a 
vigorous  and  well -cultivated  mind,  and  acquired  a  reputation 


'.%'..■ 


-l,J»ilil|l|H»!iiii  ,-, 


KETCHES. 

WIIEW, 

artha's  Vineyard,  in  1720, 
In  1747,  he  was  urduincd 
ton,  and  continued  in  this 
lie  posseMsed  a  mind  of 
in  his  principles  was  a  de* 
ttle  influence  in  producing 
ernions  and  coiitroversiaJ 
'eputation;  and  many  of 
les  in  England.     He  died 


BURY, 

opnl  church  in  the  United 
uated  at  Yale  College  in 
a)  education,  he  went  tu 
nedicine;  but  soon,  having 
!  altered  his  purpose  and 
returning  to  America,  he 
Jersey,  then  at  Jamaica, 
,  New  York,  and  lastly  at 
!  he  remained,  as  rector 
the  remainder  of  his  life, 
lis  parishioners,  his  influ- 
iren  throughout  the  state, 
church  was  organized  in 
>.  He  went  immediately 
msecration ;  but,  meeting 
he  repaired  to  Scotland, 
he  object  of  his  mission. 
November  14,  1784.  As 
It-,  he  reL'un:^2d  his  duties 
1,  in  i-nn  lei.licn  with  'is 
K!«hop  J'eabury  had  a 
and  acquired  a  reputation 


BIOGRAPHICAL    {>KETC(flBI. 


399 


corresponding  with  his  high  station      Three  volumes  of  his 
sermons  have  been  published. 

The  following  is  the  inscription  on  Bishop  Seabury's 
monument  at  New   London,  Connecticut:  — 

"  Here  lyeth  the  bmly  of  Samuel  SEAnrRV,  D.  D.,  Bishop 
of  Connecticut  and  Rhode  Island,  whe  departed  from  this 
trausitnrv  scene  February  'ioth.  Anno  Domini  179(5,  in  the 
08ili  y  ar  of  his  age,  and  the  12th  of  his  episcopal  conse- 
cration. 

'*  Ingenious  withoiit  pride,  learned  without  pedantry,  good 
without  severity,  he  was  duly  qualified  to  disciiarge  the  duties 
of  the  Christian  and  the  Bishop.  In  tlve  pulpit  he  enforced 
religion;  in  his  conduct  he  exemplified  it.  The  poor  he 
assisted  with  his  charity;  the  ignorant  be  blessed  with  his 
instruction.  The  friend  of  men,  he  ever  designed  their  good ; 
the  enemy  of  vice,  he  ever  opposed  it.  Christian,  dost  thou 
aspire  to  happiness  ?  Seabury  has  shown  the  way  that  leads 
to  it" 


RICHARD  CLARKE, 
a  clergyman  of  the  Episcopal  church,  who  maintained  for 
many  years  a  high  reputation  in  South  Carolina.  He  was  a 
native  of  England,  and  soon  after  his  arrival  in  Charleston 
was  appointed  rector  of  St.  Philip's  Church  in  that  city. 
Here  he  was  greatly  admired  as  a  popular  preacher,  and 
highly  respected  as  an  exemplary,  amiable,  benevolent,  and 
liberal  man.  He  returned  to  England  in  1759,  and  was  soon 
afterwards  appointed  a  stated  preacher  in  one  of  the  principal 
churches  in  London.  In  this  station,  his  eloquence  and  piety 
attracted  a  larir*-  share  of  public  attention.  His  publications, 
chiefly  on  theological  subjects,  were  numerous,  amounting 
to  six  or  seven  octavo  volumes.  He  lived  to  a  late  period  in 
the  eighteenth  century,  universally  beloved  and  respected. 


400 


BIOGRAPHICAL    SKETCHES. 


JOSEPH  PRIESTLEY, 
an  English  pMlosopher  and  dissenting  divine,  born  at  Field- 
head,  Yorkshire,  1733.  lie  was  educated  at  Daventry,  under 
Dr.  Ashworthj  for  the  ministry  among  the  dissenters,  and  at 
the  proper  age  he  tooit  care  of  a  congregation  at  Needhara 
Market,  Suffolk,  and  afterwards  at  Nantwich,  Cheshire.  He 
became,  in  1761,  professor  of  belles  lettrea  in  the  Warrington 
Academy,  and  after  seven  years'  residence  there  he  removed 
to  Leeds,  and  two  years  after  accepted  the  office  of  librarian 
and  philosophical  companion  to  the  earl  of  Shelburne.  In 
this  retreat,  the  philosopher  devoted  himself  laboriously  to 
metaphysical  and  theological  studies,  and  published  various 
works ;  and  when,  at  last,  he  separated  from  his  noble  patron, 
he  retired  with  an  annual  pension  of  one  hundred  and  fifty 
pounds,  to  settle  at  Birmingham,  as  pastor  to  a  Unitarian 
congregation,  in  1780.  While  here  usefully  employed  in 
advancing  the  cause  of  philosophy,  and  too  often  enrjaged  in 
theological  disputes,  he  became  the  victim  of  popular  fury ; 
and  the  conduct  of  some  of  his  neighbors  in  celebrating  the 
anniversary  of  the  French  revolution,  m  1701,  with  more 
intemperance  than  became  Englishmen  and  loyal  subjects, 
excited  a  dreadful  riot.  Not  only  the  meeting-houses  were 
destroyed  on  this  melancholy  occasion,  but,  among  others,  Dr. 
Priestley's  house,  library,  manuscripts,  and  philosophical  ap- 
paratus, were  totally  consumed ;  and,  though  he  recovered  a 
compensation  by  suing  the  county,  he  quitted  this  scene  of 
prejudice  and  unpopularity.  After  residing  some  time  at 
London  and  Hackney,  where  he  preached  to  the  congregation 
over  which  his  friend  Price  once  presided,  he  determined 
to  quit  his  native  country,  and  seek  a  more  peaceful  retreat 
in  America,  where  some  of  his  family  were  already  settled. 
He  left  England  in  1794,  and  fixed  his  residence  at  North- 
umberland, in  Pennsylvania,  where  he  died  in  1804.  His 
writings  were  very  numerous,  and  he  long  attracted  the 
public  notice,  not  only  by  discoveries  in  philosophy,  but  by 
the  boldness  of  his  theological  opinions.     Had  he  confined 


I    SKETCHES. 

^lESTLEY, 

enting  divine,  born  at  Field- 
3  educated  at  Daventry,  under 
among  the  dissenters,  and  at 
a  congregation  at  Needham 
at  Nantwich,  Cheshire.  He 
Mes  lettreS  in  the  Warrington 
'  residence  there  he  removed 
cepted  the  office  of  librarian 
J  the  earl  of  Shelburne.  In 
Bvoted  himself  laborionsly  to 
udies,  and  piibKshed  various 
larated  from  his  noble  patron, 
on  of  one  hundred  and  fifty 
im,  as  pastor  to  a  Unitarian 
!  here  a*efully  employed  in 
hy,  and  too  often  ensfaged  in 
the  victim  of  popular  fury; 
neighbors  in  celebrating  the 
olution,  in  17C1,  with  more 
^lishmen  and  loyal  subjects, 
nly  the  meeting-houses  were 
lasion,  but,  among  others,  Dr. 
icripts,  and  phik)sophical  ap- 
and,  though  he  recovered  a 
ity,  he  quitted  this  scene  of 
Lfter  residing  some  time  at 
preached  to  the  congregation 
ice  presided,  he  determined 
eek  a  more  peaceful  retreat 
family  were  already  settled, 
ixed  his  residence  at  North- 
here  he  died  in  1804.  His 
and  he  long  attracted  the 
veries  in  philosophy,  but  by 
opinions.     Had  he  confined 


BIOGRAPHICAL    SKETCHES. 


401 


his  studies  merely  to  philosophical  pursuits,  his  name  would 
have  descended  to  posterity  with  greater  lustre ;  but  he  who 
attempts  innovations  in  government  and  religion,  for  singu- 
larity, and  to  excite  popular  prejudices,  must  be  little  entitled 
to  the  applauses  of  the  world. 


JAMES  PURVES, 

a  learned  Arian  preacher,  born  at  a  little  village  of  Berwick- 
shire, in  1734.  His  father  was  only  a  keeper  of  cattle,  and 
intended  James  for  the  same  profession.  He,  meanwhile, 
having  obtained  the  loan  of  some  books  on  mathematics, 
made  himself  master  of  geometry  and  trigonometry,  and 
afterwards  taught  these  sciences,  with  other  branches  of 
mathematics,  and  assisted  some  public  authors  in  compiling 
mathematical  works,  which  have  been  well  received.  He 
joined  a  party  of  the  ancient  Cameronians,  and  in  1769,  at 
one  of  their  general  meetings,  was  called  to  be  a  pastor 
among  them.  To  qualify  himself  for  this  office,  he  studied 
the  Greek  and  Hebrew  languages,  and  compiled  a  Hebrew 
grammar,  which  is  still  in  manuscript.  These  acquisitions 
led  him  into. the  study  of  the  Arian  controversy,  when  finally 
he  adopted  the  opinions  of  Arius,  and  afterwards  became 
preacher  to  a  small  Arian  congregation  in  Edinburgh,  where 
he  also  kept  a  school  and  a  book-shop,  for  many  years  before 
he  died. 


JOHN   JEBB, 

Bishop  of  Limerick,  was  born  September  27,  1775,  and  died 
December  9,  1833,  aged  58.  He  was  educated  at  the 
university  of  Dublin,  where  he  gained  a  high  reputation  as  a 
scholar.  He  was  greatly  esteemed  as  a  man  of  a  most  amiable 
and  gentle  spirit;  had  the  reputation  of  an  accomplished 
orator  and  a  learned  and  able  theologian ;  and  as  a  clergyman 
and  a  bishop  he  was  truly  exemplary.  His  original  publicap 
tions  are  not  numerous,  but  are  of  high  merit. 
84* 


jlj  I.I[BIIJI>IJ(HI|  ' 


IILHIiDILIMUCII   »*" 


402 


BIORRAFHICAL    SKETCHES. 


JOHN  GASPAR  CHRISTIAN  LAVATER, 
a  celebrated  writer,  born  at  Zurich,  174L  He  was  pastor 
of  the  church  of  St.  Peter's  at  Zurich,  and  as  a  minister  he 
acquired  great  reputation  both  by  his  eloquent  discourses 
and  his  exemplary  life.  He  was  wounded  by  a  French 
soldier  when  Zurich  was  taken  by  storm  under  Masstna  in 
1799,  and  died  there  in  consequence  of  it,  12th  January,  1801. 
He  acquired  deserved  celebrity  as  a  physiognomist,  and  his 
writings  on  the  subject,  possessing  great  merit,  ingenious 
remarks,  and  truly  original  ideas,  have  been  translated  into 
all  the  languages  of  Europe.  His  Christian  piety  was  of  the 
highest  order. 


JOHN  TILLOTSON, 
an  eminent  prelate,  was  born  in  liiSO,  at  Sowerby,  in  York- 
shire, and  was  educated  at  Clare  Hall,»Cambridge.  In  1691 , 
after  fruitless  attempts  to  avoid  the  honor,  he  accepted,  with 
unfeigned  reluctance,  the  see  of  Canterbury,  which  was 
become  vacant  by  the  deprivation  of  Sancroft.  This  pro- 
motion, however,  he  did  not  long  survive,  as  his  decease  took 
place  in  1694. 

In  his  domestic  relations,  friendships,  and  the  whole 
commerce  of  business,  he  was  easy  and  humble,  frank 
and  open,  tender-hearted  and  bountiful,  to  such  an  extent, 
that,  while  he  was  in  a  private  station,  he  laid  aside  two 
tenths  of  his  income  for  charitable  uses.  He  despised  wealth 
but  as  it  furnished  him  for  charity,  in  which  he  WaS  judicious 
as  well  as  liberal.  His  affability  and  candor,  as  well  as 
abilities  in  his  profession,  made  him  frequently  consulted  in 
points  relating  both  to  practice  and  opinion.  His  love  for 
the  real  philosophy  of  nature,  and  his  conviction  that  the 
study  of  it  is  the  most  solid  support  of  religion,  induced  him, 
not  many  years  after  the  establishment  of  the  Royal  Society, 
to  desire  to  be  admitted  into  that  assembly  of  the  greatest 
men  of  the  age ;  into  which  he  was  accordingly  elected  on 


SKETCHES. 

!T1AN  LAVATER, 
ich,  1741,  He  was  pastor 
urich,  and  as  a  minister  he 
by  his  eloquent  discourses 
'as  wounded  by  a  French 
y  storm  under  MassEna  in 
ce  of  it,  12th  January,  1801. 
19  a  physiognomist,  and  his 
ling  great  merit,  ingenious 
,  have  been  translated  into 
s  Christian  piety  was  of  the 


OTSON, 

lo30,  at  Sowerby,  in  York- 
Hall,»Cambridge.  In  1691, 
le  honor,  he  accepted,  with 
of  Canterbury,  which  was 
ion  of  Sancroft.  This  pro- 
survive,  as  his  decease  took 

riendships,  and  the  whole 
s  easy  and  humble,  frank 
ountiful,  to  such  an  extent, 
!  station,  he  laid  aside  two 
le  uses.  He  despised  wealth 
ty,  in  which  he  Was  judicious 
lity  and  candor,  as  well  as 
him  frequently  consulted  in 

and  opinion.  His  love  for 
and  his  conviction  that  the 
lort  of  religion,  induced  him, 
ihment  of  the  Royal  Society, 
hat  assembly  of  the  greatest 

was  accordingly  elected  on 


BIOGRAPHICAL    SKETCHES. 


403 


the  25th  of  January,.1672.  His  kindness  towards  the  d.s- 
senters  was  attended  with  the  consequence  mtended  by  h.in^ 
of  reconciling  many  of  them  to  the  communion  ol  the  estate 
lished  church,  and  almost  all  of  them  to  a  greater  esteem  of 
it  than  they  had  before  entertained. 

He  died  poor,  the  copyright  of  his  Posthumous  Sermon 
(which,  however,  sold  for  two  thousand  five  hundred  gumeas) 
being  all  that  his  family  inherited.     His  works  form  three 
folio  volumes.  _____ 

ISAAC  NEWTON, 
a  most  celebrated  English  philosopher  and  mathematician, 
and  one  of  the  greatest  geniuses  that  ever  appeared  m  the 
world,  was  descended  from  an  ancient  family  in  Lmcolnshire 
where  he  was  born  in  the  year  1642.     His  powers  of  mind 
were  wonderfully  comprehensive   and  penetrating,     tonte- 
nelle  says  of  him,  "that  in  learning  mathematics,  he  did  not 
study  Euclid,  who  seemed  to  him  too  plain  and  simpie,  and 
unworthy  of  taking  up  his  time.     He  understood  him  almost 
before  he  read  him  :  a  cast  of  his  eye  on  the  contents  of  the 
theorems  of  that  great  mathematician,  seemed  to  be  sufficient 
to  make  him  master  of  them."     Several  of  his  works  mark  a 
profundity  of  thought  and  reflection  that  has  astonished  the 
most  learned  men.     He  was  highly  esteemed  by  the  univer- 
sity  of  Cambridge,  and  was  twice  chosen  to  represent  that 
place  in  parliament.     He  was  also  greatly  favored  by  Queen 
Anne,   and   by   George  I.      The  princess    of   Wales,   af- 
terwards   queen   consort  of  England,  who  had  a  turn  for 
philosophical  inquiries,  used  frequently  to  propose  questions 
to  him      This  princess  had  a  great  regard  for  him,  luid  often 
declared  that  she  thought  herself  happy  to  live  at  the  same 
time  as  he  did,  and  to  have  the  pleasure  and  advantage  ot  his 

conversation.  r     u  •         r 

This  eminent  philosopher  was  remarkable  for  bem?  ot  a 
very  meek  disposition,  and  a  great  lover  of  peace.  He  would 
rather  have  chosen  to  remain  in  obscurity,  than  to  have  the 


.9 


Iflplwp 


404 


BIOGRAPHICAL     SKETCHES. 


serenity  of  his  days  disturbed  by  those  storms  and  disputes, 
which  genius  and  learning  often  draw  upon  those  who  are 
eminent  for  them.  We  find  him  reflecting  on  the  controver- 
sy respecting  his  optic  lectures  (in  which  he  had  been  almost 
unavoidably  engaged)  in  the  following  terms :  —  "I  blamed 
my  own  imprudence,  for  parting  with  so  real  a  blessing  as  my 
quiet,  to  run  after  a  shadow."- 

The  amiable  quality  of  modesty  stands  very  conspicuous 
in  the  character  of  this  great  man's  mind  and  manners.  He 
never  spoke,  either  of  himself  or  others,  in  such  a  manner  as 
to  give  the  most  malicious'  censurers  the  least  occasion  even 
to  suspect  him  of  vanity.  He  was  candid  and  affable ;  and 
he  did  not  assume  any  airs  of  superiority  over  those  with 
whom  he  associated.  He  never  thought  either  his  merit  or 
his  reputation  sufficient  to  excuse  him  from  p.ny  of  the  com- 
mon offices  of  social  life.  Though  he  was  firmly  attached  to 
the  church  of  England,  he  was  averse  to  the  persecution  of 
the  Nonconformists.  He  judged  of  men  by  their  conduct ; 
and  the  true  schismatics,  in  his  opinion,  were  the  vicious  and 
the  wicked.  This  liberality  of  sentiment  did  not  spring  from 
the  want  of  religion ;  for  he  was  thoroughly  persuaded  of  the 
truth  of  revelation ;  and  amidst  the  great  variety  of  books 
which  he  had  constantly  before  him,  that  which  he  loved  the 
best,  and  studied  with  the  greatest  application,  was  the  Bible. 
He  was,  indeed,  a  triiJy  pious  man;  and  his  discoveries  con- 
cerning the  frame  and  system  of  the  universe,  were  applied 
by  him  to  demonstrate  the  being  of  a  God,  and  to  illustrate 
his  power  and  wisdom.  He  also  wrote  an  excellent  dis- 
course, to  prove  that  the  remarkable  prophecy  of  Daniel's 
weeks  was  an  express  prediction  of  the  coming  of  tlie  Mes- 
siah, and  that  it  was  fulfilled  in  Jesus  Christ. 

The  testimony  of  the  pious  and  learned  Dr.  Doddridge  to 
the  most  interesting  part  of  this  great  man's  character,  can- 
not be  omitted  on  the  present  occasion.  "  According  to  the 
best  information,"  says  he,  "whether  public  or  private,  I 
could  ever  obtain,  his  firm  faith  in  the  divine  revelation  dis- 
covered itself  in  the  most  genuine  firuits  of  substantia!  virtue 


Miii>M<imw*)<»iiiiii»iiiiMwiiiiiii>iniiiiiiM^ 


irms  and  disputes, 
on  those  who  are 
on  the  controver- 
e  had  been  almost 
ms :  —  "I  blamed 
d  a  blessing  as  my 

very  conspicuous 
tnd  manners.  He 
such  a  manner  as 
sast  occasion  even 
and  affable;  and 
y  over  those  with 
!ither  his  merit  or 
1  p.ny  of  the  com- 
firmly  attached  to 
:he  persecution  of 
by  their  conduct ; 
sre  the  vicious  and 
id  not  spring  from 
y  persuaded  of  the 
;  variety  of  books 
vhich  he  loved  the 
ion,  was  the  Bible. 
IS  discoveries  con- 
erse,  were  applied 
I,  and  to  illustrate 
an  excellent  dis- 
phecy  of  Daniel's 
)ming  of  the  Mes- 
t. 

Dr.  Doddridge  to 
I's  character,  can- 
According  to  the 
iblic  or  private,  I 
ine  revelation  dis- 
'  substantia!  virtue 


lltt0S!^l^^^'ffWf^^" 


BIOGRAPHICAL    SKETCHES. 


405 


and  piety,  and  consequentfy  gives  us  the  justest  reason  to 
conclude  that  he  is  now  rejoicing  in  the  happy  effects  of  it, 
infinitely  more  than  in  all  the  applause  which  hia  philosophi- 
cal works  have  procured  him,  though  they  have  commanded 
a  fame  lasting  as  the  world." 

He  departed  this  life  in  the  eighty-fifth  year  of  his  age, 
and,  in  his  principles  and  conduct  through  life,  has  left  a 
strong  and  comfortable  evidence  that  the  highest  intellectual 
powers  harmonize  with  religion  and  virtue,  and  that  there  is 
nothing  in  Christianity  but  what  will  abide  the  scrutiny  of  the 
soundest  and  most  enlarged  understanding. 

How  great  and  satisfactory  a  confirmation  is  it  to  the  sin- 
cere, humble  Christian,  and  what  an  insurmountable  barrier 
does  it  present  to  the  infidel,  to  perceive,  in  the  list  of  Chris- 
tian believers,  the  exalted  and  venerable  name  of  Newton ! 
a  man  who  must  be  acknowledged  to  be  an  ornament  of 
human  nature,  when  we  consider  the  wide  compass  of  his 
abilities,  the  great  extent  of  his  learning  and  knowledge,  and 
the  piety,  integrity,  and  beneficence,  of  his  life.  This  emi- 
nent character  firmly  adhered  to  the  belief  of  Christianity, 
after  the  most  diligent  and  exact  researches  into  the  life  of 
its  Founder,  the  authenticity  of  its  records,  the  completion 
of  its  prophecies,  the  sublimity  of  its  doctrines,  the  purity  of 
its  precepts,  and  the  arguments  of  its  adversaries. 


CHARLES  v.,  ^  - 

emperor  of  Germany,  king  of  Spain,  and  lord  of  the  Nether- 
lands, was  born  at  Ghent,  in  the  year  1500. 

He  is  said  to  have  fought  sixty  battles,  in  most  of  which 
he  was  victorious,  to  have  obtained  six  triumphs,  conquered 
four  kingdoms,  and  to  have  added  eight  principalities  to  his 
dominions  —  an  almost  unparalleled  instance  of  worldly  pros- 
perity and  the  greatness  of  human  glory. 

But  all  these  fruits  of  his  ambition,  and  all  the  honors 
which  attended  him,  could  not  yield  true  and  solid  satisfaction. 
Reflecting  on  the  evilr  and  miseries  which  he  had  occasioned, 


406 


BIOGRAPHICAL    SKETCHES. 


and  convinced  of  the  emptiness  of  earthly  magnificence,  he 
became  disgusted  with  the  splendor  that  surrounded  him, 
and  thought  it  his  duty  to  withdraw  from  it,  and  spend  the 
rest  of  his  days  in  religious  retirement.  Accordingly,  he  vol- 
untarily resigned  all  his  dominions  to  his  brother  and  son ; 
and,  after  taking  an  affectionate  and  last  farewell  of  the 
latter,  and  a  jmmerous  retinue  of  princes  and  nobility  who 
respectfully  attended  him,  he  repaired  to  his  chosen  retreat, 
which  was  situated  in  Spain,  in  a  vale  of  no  great  extent, 
watered  by  a  small  brook,  and  surrounded  with  rising  grounds 
covered  with  lofty  trees 

A  deep  sense  of  his  frail  condition  and  great  imperfections 
appears  to  have  impressed  his  mind  in  this  extraordinary 
resolution,  and  through  the  remainder  of  his  life.  As  soon 
as  he  landed  in  Spain,  he  fell  prostrate  on  the  ground,  and 
considering  himself  now  as  dead  to  the  world,  he  kissed  the 
earth,  and  said,  "  Naked  came  I  out  of  my  mother's  womb, 
and  naked  I  now  return  to  thee,  thou  common  mother  of 
mankind ! " 

In  this  humble  retreat,  he  spent  his  time  in  religious 
exercises  and  innocent  employments,  and  buried  here,  in 
solitude  and  silence,  his  grandeur  and  his  ambition,  together 
with  all  those  vast  projects,  which,  for  near  half  a  century, 
had  alarmed  and  agitated  Europe,  and  filled  every  kingdom 
in  it,  by  turns,  with  the  terror  of  his  arms,  and  the  dread  of 
being  subjected  to  his  power.  Far  from  taking  any  part  in 
the  politicid  transactions  of  the  world,  he  restrained  his  curi- 
osity even  from  any  inquiry  concerning  them,  and  seemed  to 
view  the  busy  scene  he  had  abandoned  with  an  elevation 
and  indifference  of  mind  which  arose  from  his  thorough  ex- 
perience of  its  vanity,  as  well  as  from  the  pleasing  reflection 
of  having  disengaged  himself  fi-om  its  cares  and  temptations. 

Here  he  enjoyed  more  complete  contentment  than  all  his 
grandeur  had  ever  yielded  him;  as  a  full  proof  of  which  he 
has  left  this  short  but  comprehensive  testimony.:  —  "I  have 
tasted  more  satisfaction  in  my  solitude,  in  one  day,  than  in 
all  the  triumphs  of  my  former  reign.     The  sincere  study, 


^4a4M..n 


'T^St^^^M 


lES. 

hly  magnificence,  he 
lat  surrounded  him, 
m  it,  and  spend  the 
Accordingly,  he  vol- 
is  brother  and  son ; 
last  farewell  of  the 
es  and  nobility  who 

I  his  chosen  retreat, 
of  no  great  extent, 

i  with  rising  grounds 

i  great  imperfections 
n  this  extraordinary 
if  his  life.     As  soon 

on  the  ground,  and 
world,  he  kissed  the 
'  my  mother's  womb, 

common  mother  of 

lis  time  in  religious 
and  buried  here,  in 
is  ambition,  together 
near  half  a  century, 
filled  every  kingdom 
ns,  and  the  dread  of 
[1  taking  any  part  in 
le  restrained  his  curi- 
them,  and  seemed  to 
id  with  an  elevation 
•ora  his  thorough  ex- 
le  pleasing  reflection 
ares  and  temptations, 
entment  than  all  his 

II  proof  of  which  he 
stimony.:  —  "I  have 

in  one  day,  than  in 
The  sincere  study, 


BIOGRAPHICAL    SKETCHES. 


407 


profession,  and  practice,  of  the  Christian  religion  have  in 
them  such  joys  and  sweetness  as  are  seldom  found  in  courts 
and  grandeur." 

FRANCIS  BACON, 
baron  of  Verulam,  viscount  St.  Albans,  and  lord  high  chan- 
cellor of  England,  was  born  in  the  year  1561.  He  was  one 
of  the  most  remarkable  men  of  whom  any  age  or  country  can 
boast ;  and  his  writings  furnish  incontestable  proofs  that  his 
knowledge,  wisdom,  and  benevolence,  were  very  extraor- 
dinary.    Lord  Bacon  died  in  1626. 

That  this  illustrious  character  was  deeply  influenced  by 
a  truly  humble  and  religious  spirit,  is  manifest  from  the 
following  prayer,  which  was  found  amongst  his  papers,  in 
his  own  hand-writing :  — 

"  Most  gracious  Lord  God,  my  merciful  Father ;  my 
Creator,  my  Redeemer,  my  Comforter!  thou  soundest  and 
searchest  the  depths  and  secrets  of  all  hearts ;  thou  ac- 
knowledgest  the  upright ;  thou  judgest  the  hypocrite ;  vanity 
and  crooked  ways  cannot  be  hid  from  thee. 

"  Remember,  O  Lord,  how  thy  servant  has  walked  before 
thee;  remember  what  I  have  first  sought,  and  what  has  been 
principal  in  my  intentions.  1  have  loved  thy  assemblies ;  I 
have  mourned  for  the  divisions  of  thy  church ;  I  have  de- 
lighted in  the  brightness  of  thy  sanctuary;  I  have  ever 
prayed  unto  thee,  that  the  vine  which  thy  right  hand  hath 
planted  in  this  nation,  might  have  the  former  and  the  latter 
rain,  and  that  it  might  stretch  its  branches  to  the  seas  and 
to  the  floods.  The  state  and  bread  of  the  poor  and  oppressed 
have  been  precious  in  my  eyes ;  I  have  hated  all  cruelty  and 
hardness  of  heart;  I  have,  though  a  despised  weed,  en- 
deavored to  procure  the  good  of  all  men.  If  any  have  been 
my  enemies,  I  thought  not  of  them,  neither  has  the  sun  gone 
down  upon  my  displeasure;  but  I  have  been  as  a  dove,  free 
from  superfluity  of  maliciousness.  Thy  creatures  have  been 
my  books,  but  thy  Scriptures  much  more  so.     I  have  sought 


408 


BIOGRAPHICAL     SKETCHES. 


thee  in  the  courts,  the  fields,  and  the  gardens ;  but  I  have 
found  thee  in  thy  temples. 

"  O  Lord,  my  strength !  I  have,  from  my  youth,  met  with 
thee  in  all  my  ways;  in  thy  fatherly  compassions,  in  thy 
merciful  chastisements,  and  in  thy  most  visible  providences. 
As  thy  favors  have  increased  upon  me,  so  have  thy  correc- 
tions; as  my  worldly  blessings  were  exalted,  so  secret  darts 
from  thee  have  pierced  me;  and  when  I  have  ascended  before 
men,  I  have  descended  in  humiliation  before  thee.  And 
now,  when  I  have  been  thinking  most  of  peace  and  honor, 
thy  hand  is  heavy  upon  me,  and  has  humbled  me  according 
to  thy  former  loving-kindness,  keeping  me  still  in  thy  fatherly 
school,  not  as  a  bastard,  but  as  a  child.  Just  are  thy  judg- 
ments upon  me  for  my  sins,  which  are  more  in  number  than 
the  sands  of  the  sea,  but  which  have  no  proportion  to  thy 
mercies.  Besides  my  innumerable  sins,  I  confess  before 
thee,  that  I  am  a  debtor  to  thee  for  the  gracious  talent  of 
thy  gifts  and  graces ;  which  I  have  neither  put  into  a  napkin, 
nor  placed,  as  I  ought,  with  exchangers,  where  it  might  have 
made  best  profit ;  but  I  have  misspent  it  in  things  for  which 
I  -.vas  least  fit :  so  I  may  tru^  say,  my  soul  hath  been  a 
stranger  in  the  course  of  my  pilgrimage.  Be  merciful  unto 
me,  O  Lord,  for  my  Savior's  sake,  and  receive  me  into  thy 
bosom,  or  guide  me  into  thy  ways." 


MATTHEW  HALE, 
lord  chief  justice  of  England,  was  born  in  Gloucestershire, 
in  the  year  1609,  auJ,  by  the  care  of  a  wise  and  religious 
father,  had  great  attention  paid  to  his  education. 

In  his  youth,  he  was  fond  of  company,  and  fell  into  many 
levities  and  extravagances.  But  this  propensity  and  conduct 
were  corrected  by  a  circumstance  that  made  a  considerable 
impression  on  his  mind  during  the  rest  of  his  life.  Being 
one  day  in  company  with  other  young  men,  one  of  the  party, 
through  excess  of  wine,  fell  down,  apparently'dead,  at  their 
feet    Young  Hale  was  so  affected  on  this  occasion,  that  he 


iT.B. 

gardens;  but  I  have 

my  youth,  met  with 
compassions,  in  thy 

visible  providences. 

so  have  thy  correc- 
lited,  so  secret  darts 
iiave  ascended  before 
I  before  thee.  And 
of  peace  and  honor, 
mbled  me  according 
le  still  in  thy  fatherly 
Just  are  thy  judg- 
nore  in  number  than 
no  proportion  to  thy 
ris,  I  confess  before 
le  gracious  talent  of 
ler  put  into  a  napkin, 
,  where  it  might  have 
:  in  things  for  which 
ny  soul  hath  been  a 
!.  Be  merciful  unto 
receive  me  into  thy 


1  in  Gloucestershire, 
a  wise  and  religious 
lucation. 

f,  and  fell  into  many 
opensity  and  conduct 
made  a  considerable 
t  of  his  life.  Being 
len,  one  of  the  party, 
arently'dead,  at  their 
his  occasion,  that  be 


BIOGRAPHICAL    SKETCHES. 


409 


immediately  retired  to  another  room,  and,  shutting  the  door, 
fell  on  his  knees,  and  pruyed  earnes^tly  to  God  tiiat  his  friend 
might  be  restored  to  life,  and  ihat  he  himself  might  be  par> 
doned  for  having  given  countenance  to  so  much  excess.  At 
the  same  tunc,  he  made  a  solenm  vow  tiiat  he  would  never 
again  keep  company  in  that  manner,  nor  "drink  a  health" 
while  he  lived.  His  friend  recovered,  and  Male  religiously 
observed  his  vow.  After  this  event,  there  was  an  entire 
change  in  his  dispo.sition ;  he  forsook  all  dissipated  company, 
and  was  careful  to  divide  his  time  between  the  duties  of 
religion  and  the  studies  of  his  profession. 

He  became  remarkable  for  his  solid  and  grave  deportment, 
his  inflexible  regard  to  justice,  and  a  religious  tenderness  of 
spirit,  which  appear  to  have  accompanied  him  through  life. 
His  retired  meditations  on  religious  subjects  manifest  a  pious 
and  humble  frame  of  mind,  and  a  solemnity  well  adapted  to 
excite  kindred  emotions  in  the  breast  of  the  reader. 

"True  religion,"  says  he,  "  teaches  the  soul  a  high  venera- 
tion for  Almighty  God,  a  sincere  and  uprigiit  walking,  aa  in 
the  presence  of  the  invisible,  all-seeing  God.  It  makes  a 
man  truly  love,  honor,  and  obey  him,  and  therefore  careful 
to  know  what  his  will  is.  It  renders  the  heart  highly  thank- 
ful to  him,  as  his  Creator,  Redeemer,  and  Benefactor.  It 
makes  a  man  entirely  depend  on  him,  seek  him  for  guidance, 
direction,  and  protection,  and  submit  to  liis  will  with  patience 
and  resignation  of  soul.  It  gives  the  law,  not  only  to  his 
words  and  actions,  but  to  his  very  thoughts  und  purposes ;  so 
that  he  dares  not  entertain  any  which  are  unbecoming  the 
presence  of  that  God  by  whom  all  our  thoughts  are  legible. 
It  crushes  all  pride  and  haughtiness,  both  in  a  man's  heart  and 
carriage,  and  gives  him  an  humble  state  of  mind  before  God 
tfid  men.  It  regulates  the  passions,  and  brings  them  into 
due  moderation.  It  gives  a  man  a  right  estimate  of  this 
present  world,  and  sets  his  heart  and  hopes  above  it ;  so  that 
he  never  loves  it  more  than  it  deserves.  It  makes  the  wealth 
and  the  glory  of  this  world,  —  high  places  and  great  prefer- 
ments,—  of  but  little  consequence  to  him;  so  that  he  is 
35 


BBSSffiSfS 


-amMMHMHH 


410 


BlUGRAPIilCAL.     SKETCHES. 


neither  covetous,  nor  ambitious,  nor  ovcr-Holicitous,  con- 
ceriiitii;  the  advantages  of  them  It  inaken  him  value  ths 
love  of  God  and  the  peace  of  liis  own  conscience  above  all 
the  wealtli  and  honor  in  the  world,  and  to  be  very  diligent  in 
preserving  tiiem.  He  perlonns  ail  his  duties  to  Kiod  with 
sincerity  and  humility;  and,  whilst  he  lives  on  earth,  his 
conversation,  his  hope,  his  treasures,  are  in  heaven ;  and  he 
endeavors  to  walk  suitably  to  si  -li  a  hope." 

"  They  who  truly  fear  God,  I  ive  a  secret  guidance  from  a 
higher  wisdom  than  what  is  barely  liumnn,  namely,  the  Spirit 
of  truth  and  goodness ;  which  does  really,  though  Mecretly, 
prevent  and  direct  them.  Any  man  that  sincerely  and  truly 
fears  Almighty  God,  and  calls  and  relies  tipon  him  for  liis  di- 
rection, has  it  as  really  as  a  son  has  the  counsel  and  diii-ction 
of  his  father ;  and  though  the  voice  be  not  audible,  nor  dis- 
cernible by  sense,  yet  it  is  equally  as  real  as  if  a  man  haard  a 
voice,  saying,  '  This  is  the  way ;  walk     .  it.'  " 

"  Though  this  secret  direction  of  Almighty  God  is  princi- 
pally seen  in  matters  relating  to  the  good  of  the  soul,  yet, 
even  in  the  concerns  of  this  life,  a  good  man  fearing  God, 
and  begging  his  direction,  will  very  ollen,  if  not  at  all  times, 
find  it.  I  can  call  my  own  experienc  to  witness,  that  even 
in  the  temporal  affairs  of  my  whole  lild,  I  have  never  been 
disappointed  of  the  best  direction,  when  I  have,  in  humility 
and  sincerity,  implored  it. 

"  The  observance  of  the  secret  admonition  of  this  Spirit 
of  God  in  the  heart,  is  an  effectual  means  to  cleanse  and 
sanctify  us ;  and  the  more  it  is  attended  to,  the  more  it  will 
be  conversant  with  our  souls,  for  our  instruction.  In  the 
midst  of  difficulties,  it  will  be  our  coimsellor ;  in  the  midst 
of  temptations,  it  will  be  our  strength,  and  grace  sufficient 
for  us ;  in  the  midst  of  troubles,  it  will  be  our  light  and  ovfr 
comforter." 

Chief  Justice  Hale  died  on  the  twenty-fifth  of  December, 
1676. 


Efl. 

ver-solicitoiis,  coii" 
ikc.H  him  value  the 
iimcicnce  abuve  all 
be  very  <lilii;P!Jt  in 
bjticH  to  -(jiod  with 
livcH  on  earth,  his 
in  heaven ;  and  ho 

et  guidance  from  a 
,  namely,  the  Spirit 
ly,  though  MPcretly, 
sincerely  and  truly 
ipon  him  for  )ii.s  di* 
)unsel  and  diii'Ction 
3t  audible,  nor  dis- 
as  if  a  man  h^^ard  a 
it.'  " 

ijlity  God  is  princi- 
)d  of  the  soul,  yet, 

man  fearinjr  (iod, 
,  if  not  at  all  times, 

witness,  that  even 
I  have  never  been 
I  have,  in  humility 

ition  of  this  Spirit 
ans  to  cleanse  and 
to,  the  more  it  will 
nstrirction.  In  the 
ellor;  in  the  midst 
nd  grace  sufficient 
!  our  light  and  our 

'fifth  of  December, 


BIOOHAPHICAL     SKETCHES. 


411 


PRINCESS    W.IZAUKTH, 

of  the  Rhine,  was  born  in  the  year  16'20.  She  was  the 
eldest  daughter  of  I'rcderick  V.,  elector  palatine  and  kint?  of 
Bohemia,  by  Anne,  diuisjhtcr  of  James  I.,  knij{  of  Kngiand. 
This  excellent  princess  possessed  oidy  a  small  territory ; 
but  she  governed  it  with  great  judgment  and  attention 
to  the  hai)i»ines8  of  her  subjects.  She  made  it  a  rule  to 
hear,  one  day  in  the  week,  all  such  causes  as  were  brought 
before  her.  On  these  occasions,  her  wisdom,  justice,  and 
moderation,  were  very  conspicuous.  She  frequently  re- 
mitted forfeitures,  in  cases  where  the  parlies  were  poor,  or 
in  any  respect  worthy  of  favor.  It  was  remarkable  that  she 
often  introduced  religious  considerations  as  motives  to  per- 
suade the  contending  parties  to  harmony  and  peace.  She 
was  greatly  beloved  and  respected  by  her  subject.^,  and  also 
by  many  persons  of  learning  and  virtue  not  resident  in  her 
dominions ;  for  she  patronized  men  of  this  character,  what- 
ever might  be  their  country  or  religious  profession. 

In  the  year  10T7,  the  tamous  William  Penn  paid  her  a 
tisit,  and  was  trented  by  her  with  great  respect.  The  fol- 
lowins  accoui't  of  her  is  taken  from  his  Works: —  '**  ' 

"The  meekness  and  hiunility  of  the  princess  appeared  to 
me  extraordinary :  she  did  not  consider  the  quality,  but  the 
merit,  of  the  people  she  entertained.  Did  she  hear  of  a 
retired  man,  seeking  after  the  knowledge  of  a  better  world, 
she  was  sure  to  set  him  down  in  the  catalogue  of  her  charity, 
if  he  wanted  it.  I  have  casually  seen,  I  believe,  fifty  tokens 
of  her  benevolence,  sealed  and  directed  to  the  several  poor 
subjects  of  her  bounty,  whose  distance  prevented  them  from 
being  personally  known  to  her.  Thus,  though  she  kept  no 
sumptuous  table  in  her  own  court,  she  spread  the  tables  of 
the  poor  in  their  solitary  celll^  breaking  bread  to  virtuous 
pilgrims,  according  to  their  wants  and  her  ability. 

•'  She  was  abstemious  in  her  living,  and  in  apparel  void  of 
all  vain  ornaments.  I  must  needs  say,  that  her  mind  had  a 
noble  prospect:  her  eye  was  to  a  better  and  more  lasting 


41t 


•tOailArRICAL    •KETCHES.' 


inheritanc(>,  thnn  can  1m»  found  below.  This  madn  her  not 
overrate  the  hoiiom  of  her  ntation,  or  the  leariiiii)(  of  the 
■chools,  of  which  she  wan  an  excellent  judge.  Being  once 
It  Hamburgh,  •  religiims  permm,  whom  nho  went  to  nee  for 
religion'ii  sake,  remarked  to  her,  that  '  it  was  too  great  an 
honor  for  him,  that  a  viHitatit  of  her  (|U(iiity,  who  was  allied 
to  ao  many  great  kingH  and  princeH  of  thin  world,  should 
come  under  hi.s  roof: '  to  whom  she  luiinbly  replied,  '  If  they 
were  religious,  as  well  as  great,  it  would  be  an  honor  indeed; 
but  if  you  knew  what  that  greatness  was,  as  well  as  I  do,  you 
would  value  it  le^s.' 

"  After  a  religious  meeting  which  we  had  in  her  chamber, 
she  was  nuch  affected,  and  said,  '  It  Ih  a  hard  thing  to  be 
faithful  to  what  one  knows.  O,  the  way  is  strait!  I  am 
afraid  I  am  not  weighty  enough  in  my  spirit  to  walk  in  it.' " 

"  She  once  withtlrew,  on  purpose  to  give  her  servants,  who 
were  religiously  dinposed,  the  liberty  of  discoursing  with  us, 
that  they  might  the  more  freely  put  what  questions  of  con- 
science they  desired  to  be  satisfied  in.  Sometimes  she  suf- 
fered both  them  and  the  poorest  persons  of  her  town  to  sit 
by  her  in  her  own  chamber,  where  we  had  two  meetings.  I 
cannot  forget  her  last  words,  when  I  took  my  leave  of  her : 
—  'Let  me  desire  you  to  remember  me,  though  I  live  at  so 
great  a  distance,  and  you  should  never  see  me  more.  I  thank 
you  for  this  good  time.  Be  a-'sured  that,  though  my  condition 
subjects  me  to  divers  temptations,  yet  my  soul  has  strong 
desires  after  the  best  things.' 

"She  lived  till  the  age  of  sixty  years,  and  then  departed  at 
her  house  in  Ilerwerden,  in  the  year  1680,  as  much  lamented 
as  she  had  been  beloved  by  her  people.  To  her  real  worth  I 
do,  with  a  religious  gratitude,  dedicate  this  memorial." 


ROBERT  BOYLE, 

an  eminent  philosopher,  and  a  truly  good  man,  was  the  son 
of  Richard,  earl  of  Cork,  and  was  born  at  Lismore,  in 
Ireland,  in  the  year  1627.     At  Eton  School,  where  he  was 


rWiH  made  her  not 
he  lonrniiif^  of  the 
uilgc.  Bvin)^  once 
ho  went  to  lee  for 
t  wan  too  ^reat  an 
lity,  who  was  allied 
this  world,  should 
)ly  replied,  '  If  th«y 
)e  an  honor  indeed ; 
as  well  ns  I  do,  you 

nd  in  her  chamber, 
I  hard  thmg  to  be 
ly  is  strait!  I  am 
lit  to  walk  in  it.'  " 
e  her  servants,  who 
iscoursinf^  with  us, 
;  questions  of  con- 
f?()nietimes  she  suf- 

of  her  town  to  sit 
(1  two  mectin((s.  I 
t  my  leave  of  her  : 
:hough  I  live  at  so 

me  more.  I  thank 
hough  my  condition 
ny  soul  has  strong 

id  then  departed  at 
,  as  much  lamented 
I'o  her  real  worth  I 
is  memorial." 


man,  was  the  son 
irn  at  Lismore,  in 
lool,  where  he  was 


»jf*«8ssss."''im'*^'«a4?v 


BIOOHAPHICAL    BKKTCHCS. 


413 


educated,  he  soon  dincovtrttd  a  force  of  undorstandinff  which 
promised  ({rent  tluii(;i,  nnd  a  disp(>Hlti<m  to  improve  it  to  the 
utmost.  During;  his  oilucation,  and  before  he  was  ten  years 
old,  he  wiiti  nnicii  ulllicttid  with  an  ague,  which  considerably 
dc|)re.s(<ed  his  spirits;  and,  to  divert  his  attention,  he  was 
persuaded  to  read  Amadis  de  Guul,  and  other  runiuiitic  IxHtks. 
But  this  kind  of  reading,  he  says  in  his  memoirs,  produced 
such  restle.s.sncss  in  iiim,  that  he  was  obliged  to  a|>ply  himself 
to  matheuiaticul  studies,  in  order  to  tix  and  settle  the  volatdity 
of  his  fancy.     He  died  in  the  sixty-fil\h  year  of  his  age. 

He  was  i  mnn  of  great  learning,  nnd  his  stock  of  knowl- 
edge was  immense.  The  celebrated  Dr.  Boerhaavc!  has  passed 
the  following  eulogium  upon  liiiii;  —  "  Boyle  was  the  ornament 
of  his  age  and  country.  Which  of  his  writings  shall  I  com« 
mend  ?  All  of  them.  To  him  we  owe  the  secrets  of  fire,  air, 
water,  animals,  vegetables,  fossils;  so  that  from  his  works  may 
be  deduced  the  whole  system  of  natural  knowledge." 

He  was  treated  with  particular  kindness  and  respect  by 
Charles  H.,  as  well  as  by  the  two  great  ministers  Soutlw 
ampton  and  Clarendon.  By  the  latter  he  was  solicited 
to  enter  into  orders ;  for  his  distinguished  learning  and 
unblemished  reputation  induced  Lord  ('larendon  to  think 
that  so  very  respectable  a  personage  would  do  great  honor  to 
the  clergy.  Boyle  considered  the  proposal  with  due  atten- 
tion. He  reflected  that,  in  his  present  situation  of  life, 
whatever  he  wrote  with  respect  to  religion,  would  have 
greater  weight,  as  coming  from  a  layman ;  for  be  well  knew 
that  the  irreligious  foriitied  themselves  against  all  that  the 
clergy  could  offer,  by  supposing  and  saying  that  it  was  their 
trade,  and  that  they  were  paid  for  it.  He  considered,  like- 
wise, that,  in  point  of  fortune  and  character,  he  needed  no 
accessions;  and,  indeed,  his  desire  for  these  was  always  very 
limited.  But  Bishop  Burnet,  to  whom  Boyle  had  communi- 
cated memorandums  concerning  his  life,  tells  us  that  what 
had  the  greatest  weight  in  determining  his  judgment,  was, 
"  the  not  feeling  within  himself  any  motion  or  tendency  of 
mind  which  he  could  safely  esteem  a  call  from  the  Holy 
35* 


sr.^D.U**!^'       .^.^ 


"'T 


414 


BIOGRAPHICAL    SKETCH£S. 


Spirit,  and  so  not  venturing  to  take  holy  orders,  lest  he 
should  be  found  to  have  lied  unto  it." 

Bishop  Burnet,  who  was  Boyle's  particular  friend,  and  who, 
during  an  acquaintance  of  twenty-nine  years,  had  spent  many 
happy  hours  in  conversation  with  him,  gives  a  full  account  of 
his  genuine  piety  aiiJ  virtue,  and  of  his  zeal  for  the  Christian 
religion.  "  This  zeiil,"  he  says,  "  was  unmixed  with  narrow 
notions,  or  a  bigoted  heat  in  favor  of  a  particular  sect;'  it 
was  that  spirit  which  is  the  ornament  of  a  true  Christian." 
Burnet  mentions,  as  a  proof  of  this,  his  noble  foundation  for 
lectures  in  defence  of  the  gospel,  against  infidels  of  all  sorts; 
the  effects  of  which  have  been  very  conspicuous,  in  the  many 
volumes  of  excellent  discourses,  which  have  been  published 
in  consequence  of  that  laudable  and  pious  design. 

The  great  object  of  his  philosophical  pursuits  was  to  pro- 
mote the  cause  of  religion,  and  to  discountenance  atheism 
and  hifidelity.  His  intimate  friend  Bishop  Bornet  makes 
(he  following  observations  on  this  point:  —  "It  appeared  to 
those  who  conversed  with  him  on  his  inquiries  into  nature, 
that  his  main  design  (on  which  as  he  had  his  own  eye  con- 
stantly fixed,  so  he  took  care  to  put  others  often  in  mind  of 
it)  was  to  raise  in  himself  and  others  more  exalted  sentiments 
of  the  greatness  and  glory,  the  wisdom  and  goodness,  of  God. 
This  design  was  so  deeply  impressed  on  his  mind,  that  he 
concludes  the  article  of  his  will,  which  relates  to  the  Royal 
Society,  in  these  words:  —  'I  wish  them  a  happy  success  in 
their  attempts  to  discover  the  true  nature  of  the  works  of 
God ;  and  I  pray  that  they,  and  all  searchers  into  physical 
truths,  may  cordially  refer  their  attainments  to  the  glory  of 
the  great  Author  of  nature,  and  to  the  comfort  of  mankind.' " 

On  another  occasion,  the  same  person  speaks  of  him  thus: 
— "  He  had  the  most  profound  veneration  for  the  great  God 
of  heaven  and  earth  that  I  ever  observed  in  any  man.  The 
very  name  of  God  was  never  mentioned  by  him  without  a 
pause  and  observable  stop  in  his  discourse,"  So  brightly 
did  the  example  of  this  great  and  good  man  shine,  through 
his  whole  course,  that  Bishop  Burnet,  on  reviewing  it,  in  a 


^mssft^m^smgi^m*- 


CH£S. 

e  holy  orders,  lest  he 

ticular  friend,  and  who, 
5  years,  had  spent  many 
gives  a  full  account  of 
s  zeal  for  the  Christian 
s  unmixed  witli  narrow 
if  a  particular  sect;'  it 
:  of  a  true  Christian." 
is  noble  foundation  for 
nst  infidels  of  nil  sorts; 
inspicuous,  in  the  many 
h  have  been  published 
)ious  design, 
al  pursuits  was  to  pro- 
liscountenance  atheism 

Bishop  B'.irnet  makes 
int:  —  "It  appeared  to 

inquiries  into  nature, 
had  his  own  eye  con- 
thers  often  in  mind  of 
nore  exalted  sentiments 
1  and  goodness,  of  God. 
1  on  his  mind,  that  he 
h  relates  to  the  RoyaJ 
em  a  happy  success  in 
lature  of  the  works  of 
searchers  into  physical 
nmentsto  the  glory  of 
!  comfort  of  mankind.' " 
son  speaks  of  him  thus : 
ution  for  the  great  God 
ved  in  any  man.  The 
aned  by  him  without  a 
iscourse."  So  brightly 
od  man  shine,  through 
i,  on  reviewing  it,  in  a 


umimA^ 


BIOGRAPHICAL    SKETCHES. 


415 


moment  of  pious  exultatiTon  thus  expressed  himself:  —  "I 
might  challenge  the  whole  tribe  of  libertines  to  come  amJ 
view  the  usefulness,  as  well  as  the  excellence,  of  the  Christian 
religion,  in  a  life  that  was  entirely  dedicated  to  it." 


JOHN  LOCKJ; 
a  vfery  celebrated  philosopher,  and  one  of  the  greatest  men 
that  England  ever  produced,  was  born  in  the  year  1G32.  He 
was  well  educated ;  and,  apj)lying  himself  with  vigor  to  his 
studies,  his  mind  became  enlarged,  and  stored  with  much 
useful  knowledge.  He  went  abroad  as  secretary  to  the  Eng- 
lish ambassador  at  several  of  the  German  courts,  and  after- 
wards had  the  offer  of  being  made  envoy  at  the  court  of  the 
empevor,  or  of  any  other  that  he  chose ;  but  he  declined  the 
proposal,  on  account  of  the  infirm  state  of  hii  health.  He 
was  a  commissioner  of  trade  and  plantations,  in  which  station 
he  very  honorably  distinguished  himself  Notwithstanding 
his  public  employments,  he  found  leisure  to  write  much  for 
the  benefit  of  mankind.  His  "  Essay  on  Human  Understand- 
ing," Ills  "  Discourses  on  Government,"  and  his  "  Letters  on 
Toleration,"  are  justly  hold  in  the  hirfhest  esteem. 

This  enlightened  man  and  profound  reascner  was  most 
firmly  attached  to  the  Christian  religion.  His  zeal  to  pro- 
mote it  appeared,  first,  in  his  middle  age,  by  publishing  a 
discourse  to  demonstrate  the  reasonableness  of  believing  Jesus 
to  be  the  promised  Messiah ;  and,  afterwards,  in  the  latter 
part  of  his  life,  by  a  Commentary  on  several  of  the  Epistles 
of  the  apostle  Paul.  The  sacred  Scriptures  are  every  where 
mentioned  by  him  with  the  greatest  reverence;  and  he  exhorts 
Christians  "  to  betake  themselves  in  earnest  to  the  study  of 
the  way  to  salvation,  in  those  holy  writings,  wherein  God  has 
revealed  it  from  heaven,  and  proposed  it  to  the  world ;  seek- 
ing our  religion  where  we  are  sure  it  is  in  truth  to  be  found, 
comparing  spiritual  things  with  spiritual." 

In  a  letter  written  the  year  before  his  death,  to  one  who 
asked  this  question,  "  What  is  the  shortest  and  surest  waj 


"W- 


416 


BIOGRAPHICAL    SKETCHES. 


for  a  young  man  to  attain  the  true  knowledge  of  the  Christian 
religion?"  he  says,  "Let  him  study  the  holy  Scriptures, 
ttspecially  the  New  Testament:  therein  are  contained  the 
words  of  eternal  life.  It  has  God  for  its  author ;  salvation 
for  its  end;  and  truth,  without  any  mixture  of  error,  for  its 
matter."  This  advice  was  conformable  to  his  own  practice. 
"For  fourteen  or  fifteen  years,  he  applied  himself  in  an 
especial  manner  to  the  study  of  the  Scriptures,  and  em- 
ployed the  last  years  of  his  life  hardly  in  any  thing  else.  He 
was  never  weary  of  admiring  the  great  views  of  that  sacred 
hook,  and  the  just  relation  of  all  its  parts :  he  every  day  made 
discoveries  in  it  that  gave  him  fresh  cause  of  admiration." 
The  consolation  which  he  derived  from  divine  revelation 
is  forcibly  expressed  in  these  words :  —  "I  gratefully  receive 
und  rojo'ce  in  the  light  of  revelation,  which  has  set  me  at 
rest  in  many  things,  the  manner  whereof  my  poor  reason  can 
by  no  means  make  out  to  me." 

After  he  had  diligently  employed  a  great  part  of  his  life  in 
a  variety  of  occupations,  he  chose  a  pleasing  retirement  for 
the  remainder  of  his  days.  This  leisure  appears  to  have  been 
productive  of  solid  improvement,  by  enabling  him  to  look 
calmly  over  the  scenes  of  past  life;  to  form  a  proper  estimate 
of  its  enjoyments,  and  to  dedicate  himself  more  fully  to  the 
cause  of  piety  and  virtue. 

About  two  months  before  his  death,  in  1704,  he  wrote  a 
letter  to  his  friend  Anthony  Collins,  and  left  this  direction 
upon  it: — "To  be  delivered  to  him  after  my  decease."  It 
concludes  with  the  following  remarkable  words :  — 

"  May  you  live  long  and  happy,  in  the  enjoyment  of  health, 
freedom,  content,  and  all  those  blessings  which  Providence 
has  bestowed  on  you,  and  to  which  your  virtue  entitles  you. 
You  loved  me  living,  and  will  preserve  my  memory  when  I 
am  dead.  All  the  use  to  be  made  of  it  is,  that  this  life  is  a 
scene  of  vanity,  which  soon  passes  away,  and  affords  no  solid 
■atisfaction,  but  in  the  consciou-sness  of  doing  well,  and  in 
the  hopes  of  another  life.  This  is  what  I  can  say  upon 
experience;  and  what  you  will  find  to  be  true,  when  yoH 
come  to  make  up  the  account.     Adieu ! "  ~ 


m^^ 


1 


tES. 

;dge  of  the  Christian 
the  holy  Scriptures, 
n  are  contained  the 
Its  author;  salvation 
ture  of  error,  for  its 
to  his  own  practice, 
iplied  himself  in  an 
Scriptures,  and  em- 
aiiy  thing  else.  He 
views  of  that  sacred 
I :  he  every  day  made 
luse  of  admiration." 
om  divine  revelation 
'  I  gratefully  receive 
vhich  has  set  me  at 
f  my  poor  reason  can 

eat  part  of  his  life  in 
asing  retirement  for 
appears  to  have  been 
nabling  him  to  look 
rm  a  proper  estimate 
elf  more  fully  to  the 

in  1704,  he  wrote  a 
id  left  this  direction 
er  my  decease."  It 
e  words :  — 
i  enjoyment  of  health, 
rs  which  Providence 
r  virtue  entitles  you. 
i  my  memory  when  I 
is,  that  this  life  is  a 
r,  and  affords  no  solid 
)f  doing  well,  and  in 
rhat  I  can  say  upon 
0  be  true,  when  yo« 


BIOGRAPHICAL    SKETCHES. 


417 


!U 


l'» 


JOSEPH  ADDISON, 

a  celebrated  English  writer,  was  born  at  Milston,  in  Wilt- 
■hire,  in  the  year  1072.  About  the  age  of  fifteen,  he  was 
entered  at  Queen's  College,  Oxford,  where,  by  his  fine  parts 
and  great  application,  he  made  a  surprising  proficiency  in 
classical  learning.  Before  he  left  the  university,  he  was 
waTiTnly  solicited  to  enter  into  orders ;  and  he  once  resolved 
to  CIO  so ;  but  his  great  modesty,  and  an  uncummonly  delicate 
sense  of  the  importance  of  the  sacred  function,  made  him 
afterwards  alter  his  resolution.  He  was  highly  respected  by 
many  of  the  grentest  and  the  most  learned  of  his  contempora- 
ries. He  travelled  into  Italy,  where  he  made  many  useful 
observations,  and  prepared  materials  for  .some  of  his  literary 
works.  On  his  return  to  England,  he  was  chosen  one  of  the 
lords  commissioners  for  trade.  ,  In  170i),  he  was  appointed 
secretary  to  the  lord  lieutenant  of  Ireland,  and,  in  1717,  was 
advanced  to  the  high  office  of  secretary  of  state.  He  died 
in  1729. 

His  writings  have  been  of  great  use  to  tiie  world,  and  his 
"  Evidences  of  the  Christian  Religion  "  not  the  lea.st  so.  Dr. 
Johnson,  in  delineating  his  character  as  a  writer,  gives  the 
following  amiable  picture  of  him:  —  "He  employed  wit  on 
the  side  of  virtue  and  religion.  He  nt)t  only  made  the  proper 
use  of  wit  himself,  but  taught  it^  to  others;  and,  from  his 
time,  it  has  been  generally  subservient  to  the  cause  of  reason 
and  truth.  He  has  dissipated  the  prejudice  that  had  long 
connected  cheerfulness  with  vice,  and  easiness  of  manners 
with  laxity  of  principles.  He  has  restored  virtue  to  its  dig- 
nity, and  taught  innocence  not  to  be  ashamed.  This  is  an 
elevation  of  literary  character  above  all  Greek,  above  all 
Roman  fame.  As  a  teacher  of  wisdom,  he  may  be  confi- 
dently followed.  Hia  religion  has  nothing  in  it  enthusiastic 
or  superstitious ;  he  appears  neither  weakly  credulous  nor 
wantonly  skeptical ;  his  morality  is  neither  dangerously  lax 
nor  impracticably  rigid.  All  the  enchantment  of  fancy,  and 
all  the  cogency  of  argument,  are  employed  vo  recommend  to 
the  reader  his  real  interest — the  care  of  pleasing  the  Author 
of  his  being." 


418 


BIOGRAPHICAL    SKETCHES. 


Of  his  integrity  in  discharging  the  duties  of  his  office, 
there  is  a  striking  proof  recorded.  When  he  was  secretary 
in  Ireland,  he  had  materially  promoted  the  interest  of  an  in- 
dividual, who  offered  him,  in  return,  a  hank  note  of  three 
hundred  pounds,  and  a  diamond  ring  of  the  same  value. 
These  lie  strenuously  refused  to  accept,  and  wrote  to  tKe 
person  as  follows  :  —  "  And  now,  sir,  believe  me,  when  IsB- 
sure  you  I  never  did,  nor  ever  will,  on  any  pretence  w|>at- 
floever,  take  more  than  the  stated  and  customary  fees  of  niy 
office.  I  might  keep  the  contrary  practice  concealed  from 
the  world,  were  I  capable  of  it,  but  I  could  not  from  myself; 
and  I  hope  I  shall  always  fear  the  reproaches  of  my  own 
htart  more  than  those  of  all  mankind."  ^"     '"^^Z 

A  mind  conscious  of  its  own  uprightness,  and  humbTy 
trusting  in  the  goodness  of  God,  has  the  best  ground  to  look 
forward  with  complacency  towards  another  life.  The  follow- 
uig  lines  of  Addison  are  sweetly  expressive  of  the  peace  and 
pleasure  which  he  enjoyed  in  contemplating  his  future  ex- 
istence :  —  "  The  prospect  of  a  future  state  is  the  secret  com- 
fort and  refreshment  of  my  soul.  It  is  that  which  makes 
nature  look  cheerful  about  me;  it  doubles  all 'my  plenMires, 
and  supports  me  under  all  my  afllictions.  I  cat\  look  at  dis- 
appointments and  misfortunes,  pain  and  sickness,  death  itself, 
with  indifference,  so  long  as  I  keep  in  view  the  pleasures  of 
eternity,  and  the  state  of  4)eing  in  which  there,  will  be  no 
fears  nor  apprehensions,  pains  nor  sorrows." 


ISAAC  WATTS, 

a  learned  and  eminent  dissenting  minister,  was  born  at  South- 
ampton.-in  the  year  1674,  of  parents  who  were  distinguished 
by  their  piety  and  virtue.  He  died  in  174S.  He  possessed 
an  uncommon  genius,  of  which  he  gavs  pearly  proofs.  He 
received  a  very  liljeral  educatioQ,  which  was  rendered  higlfly 
beneficial  to  him  by  his  own  unwearied  efforts  to  improve 
binuelf.  AfVer  the  most  serious  deliberation,  he  determined 
to  devote  his  life  to  the  ministry,  of  the  importance  of  which 


IHE8. 

duties  of  his  office, 
hen  he  was  secretary 
tlie  interest  of  an  in- 
a  bank  note  of  tiiree 
r  of  the  same  value 
;pt,  and  wrote  to  tl» 
)elicve  me,  when  Fas- 
tn  any  pretence  wfeat- 
custoinary  fees  of  nty 
ictice  concealed  from 
ould  not  from  myself; 
;proaches  of  my  own 
1." 

ightness,  and  humbly 
le  best  ground  to  look 
[her  life.  The  follow- 
ssive  of  the  pence  and 
plating  his  future  ex- 
tate  is  the  secret  com- 

is  that  which  makes 
ble<»  ali'niy  plenMires, 
s.  I  car»  look  at  dis- 
l  sickness,  death  itself, 
view  the  plcasurtis  of 
lich  there  will  be  no 
ows." 


ter,  was  born  at  South- 
fho  were  distinguished 
1  1T4S.  He  possessed 
ava  earl jr  proofs.  He 
h  was  rendered  highly 
ied  efforts  to  improve 
eration,  he  determined 
e  importance  of  which 


mt^^m^s^s^^^ff^^^f 


BlOnRAPHICAL    SKETCHES. 


419 


c^ce  he  had  a  deep  and  dwful  sense.  He  labored  very  dil- 
igently to  promote  the  instruction  and  happiness  of  the  people 
under  his  care,  to  whom,  by  his  Christian  conduct  and  amia> 
ble  disposition,  he  greatly  endeared  himself 

fioon  after  he  had  undertaken  the  pastoral  office,  his  health 
•UBtained  a  severe  shock  by  a  painful  and  dangerous  illness, 
friMB  which  he  recovered  very  slowly.  But,  in  the  year  1712 
he  Was  afflicted  with  a  violent  ♦ever,  th;it  entirely  broke  his 
Constitution,  and  left  such  weakness  upon  his  nerves,  as  con- 
tinued with  him,  in  some  measure,  to  his  dying  day.  For 
four  years  he  was  wholly  prevented  from  discharging  the  pub- 
lie  offices  of  his  station.  Though  this  long  interval  of  sick- 
ness was,  no  doubt,  very  trying  to  his  active  mind,  yet  it 
proved  ultimately  a  blessing  to  him;  for  it  drew  upon  him 
the  particular  notice  of  Sir  Thomas  Al)ney,  a  very  pious  and 
worthy  man,  who,  from  motives  of  friendship,  invited  him  into 
his  family,  in  which  he  continued  to  the  end  of  his  life,  and, 
for  the  long  space  of  thiity-si.x  years,  was  treated  with  uni- 
form  kindness,  attention,  and  respect. 

This  excellent  man  was,  by  his  natural  temper,  quick  of 
resentment ,  but,  by  his  established  and  habitual  practice,  he 
was  gentle,  niode.st,  and  inoflensivc.  His  tenderness  appeared 
in  his  attention  to  children  and  to  the  poor.  To  the  poor, 
while  he  lived  in  the  family  of  his  friend,  he  allowed  the 
third  part  of  his  annual  revenue ;  and  for  children,  he  con- 
descended to  lay  aside  the  scholar,  the  philosopher,  and  the 
wit,  to  write  little  poems  of  devotion,  and  systems  of  instruc- 
tion, adapted  to  their  wants  and  capacities,  from  the  dawn  of 
reason,  through  its  gradations  of  advance  in  the  morning  of 
life.  Few  men  have  left  behind  them  such  purity  of  char- 
acter, or  such  monuments  of  laborious  piety.  He  has  pro- 
vided instruction  for  I  ages,  from  those  who  are  lisping  their 
first  lessons,  to  the  enlightened  readers  of  Malebranche  and 
Locke.  His  "Improvement  of  the  Mind"  is  a  work  in 
the  highest  degree  useful  and  pleasing.  Whatever  he  took  io 
hand  was,  by  his  incessant  solicitude  for  souls,  converted  to 
theology.     As  piety  predominated  in  his  mind,  it  is  diffused 


.jWMfVimvnpw* 


mvwiimmfimmmmmm 


430 


BIOGRAPHICAL    SKETCHES. 


over  bis  works.  Under  his  direction,  it  may  be  truly  said 
that  philosophy  is  subservient  to  evangelical  instruction  :  it  is 
difficult  to  read  a  page  witliout  learning,  or  at  least  wishing, 
to  bo  better. 

The  virtue  of  this  good  man  eminently  appeared  in  the 
happy  state  of  his  mind  under  great  pains  and  weakness  of 
body,  and  in  the  improvement  which  he  derived  from  ttem. 
Of  those  seasons  of  affliction,  he  says,  with  a  truly  elewoted 
mind  and  thankful  heart,  "  I  am  not  afraid  to  let  the  worW 
know  that,  amidst  the  sinkings  ot  life  and  nature,  Christianity 
and  the  gospel  wore  my  support.  Amidst  all  the  violence  of 
my  distemper,  and  the  tiresome  mouths  of  it,  I  thank  God  I 
never  lost  sight  of  reason  or  religion,  though  stmietimes  I  had 
much  difficulty  to  preserve  the  machine  of  animal  nature  in 
such  order  as  regularly  to  exercise  either  the  man  or  the 

Christian." 

The  sweet  peace  of  conscience  he  enjoyed  under  these 
Uying  circumstances,  and  the  rational  and  Christian  founda- 
tion of  his  hope  and  trust  in  the  divine  goodness,  are  beauti- 
fully and  justly  expressed  by  him,  in  the  following  lines :  — 

"Yet,  gracious  God,  amid  these  storms  of  nature, 
Thine  eyes  behold  a  sweet  and  sacred  calm 
Reign  through  the  realms  of  conscience ;  all  within 
Lies  peaceful,  all  composed.     'Tis  wondrous  grace 
Keeps  off  tliy  teirors  from  tliis  humble  bosom  ; 
Though  stainpd  with  sins  and  follies,  yet  serene 
In  penitential  peace  and  cheerful  hope, 
Sprinkled  and  guarded  with  atoning  bloml, 
Thy  vital  smiles,  amidst  this  desolation. 
Like  heavenly  suobeams  hid  behind  the  clouds, 
Break  out  in  happy  moments,  with  bright  radiance 
Cleaving  the  gloom ;  the  fair,  celestial  light 
Softens  and  gilds  the  horrors  of  the  storm. 
And  richest  cordials  to  tlie  heart  conveys.' 


1 


PfflLlP  DODDRIDGE 
was  born  in  London,  in  the  ^ear  1702.     His  parenta,  who 
were  persons  of  great  worth,  brought  him  up  in  an  e^y 


''%tl^^»fpS<S^t^'gSS'M:»WM 


'^'^'ffsis^^^d^i-'S-^-yi^'"'^^'''*^^- 


HC8. 

it  may  be  truly  said 
ical  instruction :  it  is 
;,  or  at  least  wighing, 

mtly  appeared  in  the 
lins  and  weakness  of 
e  derived  from  them. 
with  a  truly  ele\9ited 
Praid  to  let  the  worW 
id  nature,  Christianity 
dst  all  the  violence  of 
1  of  it,  I  thank  God  1 
ough  sometimes  I  had 
e  of  animal  nature  in 
itlier  the  man  or  the 

enjoyed  under  these 
and  Christian  fou^da^ 
!  goodness,  are  beauti- 
le  following  lines:  — 

rms  of  nature, 
•red  calm 
cicnce ;  all  within 
wondrous  grace 
mblc  bosom ; 
es,  yet  serene 
liope, 
ng  blood, 
ation, 

ad  the  clouds, 
I  briglit  radiance 
;stial  light 
le  storm, 
;onveys.' 


3GE 

02.    His  parents,  who 

It  him  up  in  an  essij 


BIOGRAPHICAL    SKETCHES. 


421 


knowledge  of  religion;  "but  he  had  the  misfortune  to  lose 
them  before  he  was  fourteen  years  -old.  This  circumstance 
excited  in  his  mind  very  serious  reflections,  which,  however, 
were  not  wholly  of  a  gloomy  nature ;  for  he  expressed  a  de- 
jput,  and  even  a  cheerful  trust  in  the  protection  of  the  God 
qf  mercies,  the  universal  Parent  of  mankind. 

|He  diligently  improved  his  time,  and  was  anxious  to  be 
daily  advancing  in  knowledge,  piety,  virtue,  and  usefulness. 
He  possessed  strong  powers  of  mind,  and,  by  unwearied  ap- 
plication, acquired  a  large  fund  of  sound  and  elegant  learn- 
ing. His  publications,  which  are  chiefly  on  religious  sub- 
jects, have  been  eminently  useful  to  the  world.  By  his 
literary  acquisitions,  his  amiable  disposition,  and  his  desire 
to  imbue  the  young  mind  with  knowledge  and  virtue,  he  was 
qualified,  in  a  peculiar  manner,  to  become  the  instructor  of 
youth ;  and  for  many  years  he  superintended  a  very  respecta- 
ble academy.  As  the  pastor  of  a  congregation,  he  mani- 
fested a  sincere  and  zealous  regard  for  the  happiness  of  the 
people  under  his  care,  by  whom  he  was  greatly  honored  and 
beloved. 

He  posi<essed  many  virtues;  but  the  prime  and  leading 
feature  of  his  soul  was  devotion.  He  was  very  solicitous  to 
preserve  and  cultivate  an  habitual  sense  of  the  Supreme 
Being,  to  maintain  and  increase  the  ardor  of  religion  in  his 
heart,  and  to  prepare  himself,  by  devout  exercises,  for  the  im- 
portant labors  of  his  station.  Nor  was  it  to  his  secret  retire- 
ments that  his  piety  was  limited ;  it  was  manifested  in  every 
part  of  the  day,  and  appeared  in  his  usual  intercourse  with 
men.  In  the  little  vacancies  of  time  which  occur  to  the 
busiest  of  mankind,  he  was  frequently  lifting  up  his  soul  to 
God.  When  he  lectured  on  philosophy,  history,  anatomy,  or 
other  subjects  not  immediately  theological,  he  would  endeavor 
to  graft  some  religious  instructions  upon  them,  that  he  might 
raise  the  minds  of  his  pupils  to  devotion,  as  well  as  to  knowl- 
edge; and,  i"!  his  visits  to  his  people,  the  Christian  friend 
and  minister  were  united. 

The  piety  of  Dr.  Doddridge  was  accompanied  w^Ui  the 
36 


w  rm  111  j^mMjSuAiXtm 


422 


BIOGRAPHICAL    SKETCHES. 


warmest  benevolence  to  his  fellow-creatures.  No  one  could 
more  strongly  feel  that  the  love  of  God  was  to  be  united  with 
love  to  man.  Nor  was  this  a  principle  that  rested  in  kind 
wishes  and  pathetic  feelings  for  the  happiness  of  other*; 
but  it  was  manifested  in  the  most  active  exertions  for  thdir 
welfare.  No  scheme  of  doing  good  was  ever  suggested  to 
him  into  which  he  did  not  enter  with  ardor.  But  the  gen- 
erosity of  his  mind  was  most  displayed  when  any  plans  'of 
propagating  religion,  and  of  spreading  the  gospel  among 
those  who  were  strangers  to  it,  were  proposed.  In  every 
thing  of  this  kind  he  was  always  ready  to  take  the  lead,  and 
was  ardent  in  endeavoring  to  inspire  his  friends  with  the  same 
spirit. 

He  was  of  a  weak  and  delicate  bodily  constitution ;  and  a 
severe  cold  which  he  caught  about  the  forty-eighth  year  of 
his  age,  brough-  on  p  consumption  oi'the  lungs.  The  nearer 
he  approached  to  his  dissolution,  the  more  plainly  was  ob- 
served his  continual  improvement  in  a  spiritual  and' heavenly 
temper.  Indeed,  he  seemed  to  have  risen  above  the  world, 
and  to  be  daily  breathing  after  immortality.  This  di.sposition 
of  his  mind  was  ardently  expressed  in  several  of  his  letters, 
and  is  manifest  from  his  will,  which  was  made  at  this  time, 
and  is  prefaced  in  the  following  language  :  —  "  Whereas  it  is 
cu.stomary,  on  these  occasions,  to  begin  with  commending  the 
soul  into  the  hands  of  God,  through  Christ,  I  do  it ;  not  in 
mere  form,  but  with  sincerity  and  joy ;  esteeming  it  my  greatest 
happiness,  that  I  am  taught  and  encouraged  to  do  it,  by  that 
glorious  gospel,  which,  having  most  assuredly  believed,  I 
have-  spent  my  life  in  preaching  to  others ;  and  which  I  esteem 
an  infinitely  greater  treasure  than  all  my  little  worldly  store, 
or  possessions  ten  thousand  times  greater  than  mine." 

A  short  time  before  his  death,  he  had  been  induced  to  try 
the  mild  air  of  the  south ;  but  change  of  climate  did  not 
produce  the  desired  effect,  and  Dr.  Doddridge  continued 
gradually  to  weaken,  till  death  put  a  period  to  his  afflictions. 
In  his  last  hours,  he  preserved  the  same  calmness,  vigor,  and 
joy  of  mind,  which  he  had  felt  and  expressed  through  the 


E9. 


BIOGRAPHICAL    SKETCHED. 


423 


res.     No  one  could 

as  to  be  united  with 

that  rested  in  kind 

appiness  of  otherl; 

exertions  for  th^ 

3  ever  suggested  to 

rdor.     But  the  gen- 

when  any  plans  'of 

the  gospel   among 

)roposed.     In  every 

>  take  the  lead,  and 

riends  with  the  same 

constitution ;  and  a 
brty-eighth  year  of 
lungs.    The  nearer 
ore  plainly  was  ob- 
iritiial  and  heavenly 
n  above  the  world, 
y.    This  disposition 
veral  of  his  letters, 
made  at  this  time, 
: — "Whereas  it  is 
ith  commending  the 
ist,  I  do  it ;  not  in 
;ming  it  my  greatest 
ed  to  do  it,  by  that 
luredly  believed,  I 
and  which  I  esteem 
little  worldly  store, 
than  mine." 
een  induced  to  try 
of  climate  did  not 
iddridge  continued 
<d  to  his  afflictions, 
dmness,  vigor,  and 
ressed  through  the 


whole  of  his  illness.  The  only  pain  he  had  in  the  thought 
of  dying,  v  as  the  fear  of  that  grief  and  distress  which  his 
ivife  would  suffer  from  his  removal.  To  his  children,  his 
cdbgregation,  and  his  friends  in  general,  he  desired  to  be  re- 
membered in  the  most  affectionate  manner ;  nor  did  he,  in 
tht  effusions  of  his  pious  benevolence,  forget  the  family  where 
he  lodged,  or  his  own  servant.  Many  devout  sentiments  and 
asoirations  were  uttered  by  him ;  but  the  heart  of  his  wife 
was  t(Mj  much  affected  with  his  approaching  change  to  be  able 
to  recollect  them  distinctly.  Though  he  died  in  a  foreign 
land,  and,  in  a  certain  sense,  among  strangers,  his  decease 
was  embalmed  with  many  tears.     His  age  was  49  years. 


JOHN  MURRAY, 

a  distinguished  preacher  of  Universalism  in  the  United 
States,  was  born  in  Alton,  county  of  Hampshire,  England, 
on  the  10th  of  December,  1741. 

When  he  had  attained  his  eleventh  year,  the  family  re- 
moved to  Ireland,  in  the  vicinity  of  Cork.  While  here,  he 
was  converted  to  Methodism,  and  gained  the  attention  of 
John  Wesley,  by  whom  he  was  appointed  a  class-leader.  He 
was  very  earnest  and  devout  in  his  religious  exercises,  and 
was  regarded  by  his  brethren  as  a  valuable  accession  to  their 
church.  About  this  time  his  father  died,  and  he  shortly  after 
lefl  Ireland  for  England.  He  took  up  his  residence  in  Lon- 
don, and  was  gradually  led  into  gay  society.  The  secret 
monitor,  however,  frequently  reproached  him,  and  fin  lly 
brought  him  back  again  to  the  services  of  the  sanctuary,  and 
quickened  the  flame  of  religious  devotion.  At  this  time  his 
prejudices  against  Universalism  were  very  strong ;  his  soul 
"  kindled  with  indignation  "  against  them.  But,  shortly  after 
his  marriage  to  a  very  amiable  young  lady  of  London,  he  was 
induced  to  visit  Mr.  Kelly's  chapel,  the  preacher  of  univer- 
sal salvation ;  and,  notwithstanding  he  had  been  so  filled  with 
wrath  against  Mr.  Relly,  that,  as  he  subsequently  said,  he 
thought  it  would  have  been  doing  both  God  and  man  service 


mm 


■kh  ■»-<x^.*d^,i  thjMwWa*'*'  ri'm^vam^mm 


*-^  iHm  ■lli'iiiiiiiiMiMMltoiiairfiilii 


^ 


"•^^ 


434 


BIUCIBAPHICAI.    9KETCHCA. 


to  kill  him,  yet  he  was  moved  to  tenderness  by  his  preaching-, 
and  subsequently  lienamc  an  attendant  on  his  ministry. 
Rich  were  the  consolations  enjoyed  by  him  and  his  aminbl» 
wife  in  their  new  faith.  But  great  sorrows  awaited  hifi ; 
•he  sickened  and  died ;  and  the  death-scene  is  described  by 
himself,  in  his  autobiography,  witi>  thrilling  effect,  |Te 
would  gladly  have  accompanied  her  to  the  spirit-world.  'He 
was  now  alone;  he  felt  himself  a  solitary  being;  he  had  no 
taste  for  the  joys  of  life ;  hia  mind  dwelt  <mly  on  death  and 
eternity ;  he  was  unfitted  for  society ;  and  in  this  state  of 
mind.  Providence  seems  to  have  directed  his  thoughts  to 
America.  He  resolved  to  embark ;  and,  in  the  month  of 
September,  1770,  he  landed  upon  the  shores  of  New  Jersey. 
Here  he  became  at  once  acquainted  with  a  philanthropic 
landholder,  by  the  name  of  Thomas  Potter,  who,  in  the  be- 
lief that  God  would  send  him  a  preacher,  had  erected  a 
meeting-house,  and  who  insisted  that  Murray  was  the  man 
whom  God  had  sent.  In  this  house  Murray  commei>ced  his 
labors  as  a  preacher ;  and  from  this  time,  he  is  to  be  contem- 
plated as  the  public  advocate  of  Universalism,  on  the  system 
of  Relly.  He  stMjn  visited  the  city  of  New  York,  and  va- 
rious other  cities  and  towns  in  the  Middle  States,  preaching 
the  gospel  whithersoever  he  went.  His  first  visit  to  Boston 
was  made  in  October,  177:3,  and  his  second  in  September, 
1774.  It  was  during  this  second  visit  that  he  was  stoned  in  the 
pulpi*.  of  Rev.  Mr.  Croswell,  in  School  Street.  About  this  time 
he  visited  Gloucester,  Massachusetts,  which  was  afterwards 
his  residence  for  many  years.  In  1775,  he  was  appointed  by 
General  Washington  chaplain  to  the  Rhode  Island  troops,  in 
the  army  then  lying  around  Boston.  lie  soon,  however,  re- 
turned to  his  charge  in  Gloii<"sster,  where  he  remained,  mak- 
ing frequent  visits  to  different  parts  of  the  United  States, 
until  October,  1793,  when  he  was  ordained  pastor  of  the  First. 
Universalist  Society  in  Boston,  which  had  purchased  the 
house  of  worship  formerly  occupied  by  the  society  of  Dr. 
Samuel  Mather.  His  labors  were  not  confined  to  this  so- 
ciety, however ;  in  one  respect  he  was  a  minister  at  large ; 


^wppy 


••" 


KWWIBinWKWPIW^ 


itA. 

ens  by  his  preachingt 
It  on  his  ininirtiy. 
lim  and  his  amiabl» 
irrows  awaited  hivi ; 
ceiie  in  described  by 
grilling  effect,  fie 
tic  spirit-world.  'He 
y  beiit<( ;  lie  had  pn 
t  only  on  death  and 
ind  in  this  state  of 
^ted  his  thoughts  to 
d,  in  the  month  of 
lores  of  New  Jersey, 
vith  n  philanthropic 
tter»  who,  in  the  be- 
;her,  had  erected  a 
lurray  was  the  man 
rray  commetKcd  his 
,  he  is  t(i  be  contem- 
alism,  on  the  system 
New  York,  and  va- 
lle  State.s,  preaching 
first  visit  to  Boston 
•cond  in  September, 
(  he  was  stoned  in  the 
eet.  Abont  this  time 
hich  was  afterwards 
he  was  appointed  by 
ode  Island  troops,  in 
e  soon,  however,  re- 
e  he  remained,  mak- 

the  United  States, 

ed  pastor  of  the  First. 

had  purchased  the 

the  society  of  Dr. 
confined  to  this  so- 
a  minister  at  larger 


mOORAPHICAL    SKETCHES. 


425 


he  continued  his  itinerant  habits,  more  or  less,  until  October, 
J809,  when  he  was  stricken  with  the  palsy.  Fie  lived  nearly 
six  years  after  this  affliction,  and  expired  on  the  third  day  of 
September,  1815.  lie  was  buried  in  the  Granary  burying- 
gnpund,  where  hie  remains  were  suffered  to  lie  unhonored 
un^l  l!^')?,  when  they  were  removed  to  Mount  Auburn,  and 
a  nponument  was  erected  to  his  memory.  The  monument  is 
•  beautiful  fluted  column,  surmounted  by  an  urn.  It  is  en- 
circled by  a  belt,  or  tablet,  on  which  two  inscriptions  are 
placed ;  on  one  side  — 

"  John  Murray,  Preacher  of  the  Gospel ;  born  in  Alton, 
England,  December  10,  1741 ;  died  in  Boston,  September  3, 
1815;  reentombed  beneath  this  stone,  June  8,  1837." 

On  the  opposite  side  — 

"Et<icted  at  the  recommendation  of  the  United  States 
General  Convention  of  Universalists." 


ELHANAN   WINCHEOTER, 

a  distinguished  advocate  of  Universal  ism,  was  born  in  Brook- 
line,  Massachusetts,  September  30,  1751.  In  his  nineteenth 
year,  he  was  converted,  under  the  preaching  of  the  Baptists  ; 
and  it  was  by  his  labors  that  the  present  Baptist  society  in 
Newton  was  originally  gathered.  In  the  autumn  of  1774,  he 
made  a  journey  to  the  Southern  States.  Early  in  1778,  he 
first  saw  Siegvolk's  "  Everlasting  Gospel,"  a  work  which 
originally  appeared  in  Holland,  but  whicli  had  been  trans- 
lated and  published  by  the  Mennonites  of  Pennsylvania.  It 
made  a  very  deep  impression  upon  his  mind.  In  1779,  he 
came  back  to  New  England,  his  convictions  of  the  truth  of 
Universalism  increasing  upon  him  daily.  He  set  out  on  his 
return  to  South  Carolina  in  the  autumn  of  1780,  and  arrived 
at  Philadelphia  on  the  7th  of  October.  Here  he  intended  to 
remain  but  a  few  days ;  but  God  evidently  had  a  great  work 
for  him  to  do  in  this  place.      Even  his  enemies  acknowl- 


m ■    — 


4^6 


BmciRArHirAi.  sKirrcHes. 


edged  that  hia  '*  manner  of  preaching  wa»i  pcipular,  hit* 
addrcM  very  fa^4cinating,  and  his  app»<arance  dignified  and 
conimimding."  The  Baptist  church  in  that  city  invited  lim 
to  tarry  and  preach  to  ihein,  and  lie  iit  length  consentid. 
About  this  time  ho  rend  "  StonchuuMe  on  Universal  Restitu- 
tion," which  served  to  coniirin  him  greatly  in  his  belief  of 
that  doctrine.  Notwithstanding  liiH  great  popularitVi  a 
discontent  began  to  sIkmv  iti^elf  in  certain  members  of  th» 
church.  He  foresaw  that  u  storm  was  rising,  and  he  deter- 
mined to  prepare  for  it ;  not  (to  use  bis  words)  "  by  denying 
what  I  had  said,  but  by  more  fully  examining,  and  deter- 
mining for  myself,  whether  the  sontiment  was  according  to 
Scripture,  or  not.  If  I  found  it  «as  not,  I  was  determined 
to  retract ;  but  if  it  was,  to  hold  it  fast,  let  the  consequences 
be  what  they  might."  Such  whs  his  truly  Christian  resolu- 
tion. He  avowed  his  belief  in  the  final  happiness  of  all  men. 
A  majority  of  the  church  were  in  hi.t  favor ;  but,  being  a 
man  of  remarkably  peaceful  disposition,  he  did  not  urge  them 
to  press  their  claims  to  the  meeting-house;  but  they  retired 
to  the  hall  of  the  university,  where  they  held  their  meetings 
for  about  four  years,  untii  tlicy  ptirchased  a  place  for  them- 
selves. During  the  rest  of  his  life,  he  is  to  be  viewed  as 
the  public  advocate  of  imiversal  restitution.  There  were 
several  eminent  men  who  adhered  to  him,  and  among  others. 
Dr.  Redman,  and  the  celebrated  Dr.  Benjamin  Rush,  who 
remained  his  correspondent  when  he  was  in  Europe.  Added 
to  all  his  other  troubles,  his  domestir  afflictions  were  very 
great.  At  the  .  're  of  thirty-two,  h  •  had  buried  four  wives. 
The  fifth  was  a  desperate  fury,  who  gave  him  great  trouble 
as  long  as  he  lived  After  preaching  about  six  years  m 
Philadelphia,  he  was  seized  '  ith  an  i'  stible  impul.se  to 
Vfait  Etigland.  No  persuasi'us  could  »ert  him  'rom  the 
purpo.se ;  and  in  September,  1787,  he  arrived,  aimost  penni- 
less, and  a  total  stranger,  in  the  great  metropolis  of  the  Brit- 
ish empire.  Ho  preached  in  different  parts  of  London,  and, 
by  his  fervid  eloquence  and  earnest  defence  of  the  restoration, 
he  soon    gathered   a   congregation,  who  took   for   him  the 


T    -.I'n  f  Ml    ym^ummmm,     ■■  iMUfl  >  HI  I      L^..-^..a^||g_^^■ 


HR*. 


HIOflRAPIIirAL    SKETCHES. 


4fll 


ig    wnfl    popular,    hin 
'aranco  digniflod  nnd 

that  city  invited  him 

itt  leriji^th  conNent#d. 
uii  Uiiivemal  K(>t*titu- 
eatly  in  \m  belief  of 

great  popularityi  a 
lain  memiiers  of  th» 

rising,  and  he  deter- 

words)  "  by  denying 
>(uinining,  and  deter- 
cnt  watt  according  to 
lot,  I  was  determined 
let  the  consequences 
ruly  Christian  resolu- 
happiness  of  all  men. 
is  favor ;  but,  being  a 
he  did  not  urge  them 
use ;  but  they  retired 

held  their  meetings 
id  a  place  for  them- 
s  is  to  be  viewed  as 
tution.  There  were 
n,  and  among  others, 
Jcnjamin  Rush,  who 
s  in  Europe.     Added 

afflictions  were  very 
id  buried  four  wives. 
ve  him  great  trouble 
g  about  six  years  in 
stible  impulse  to 
Mivert  him  ''rom  the 
irrived,  ulinost  penni- 
etropolis  of  the  Brit- 
arts  of  London,  and, 
ice  of  the  restoration, 
o  took  for   him  the 


chapel  in  Parliament  Court,  in  which  he  held  his  nicatings 
until  his  departure  for  America.  He  spent  tix  years  and  a 
half  in  this  country,  lab<iring  assiduously  to  bring  men  to  the 
ki»)wle(lg»!  of  the  truth  ;  and  u  ilt'cp  and  wide  impression 
W4S  made  by  his  labors',  in  cousei|iu!nce  of  the  ill  treatment 
he  experienced  from  his  wife,  he  was  •)bliged  to  leave  her ; 
and  he  quitted  England  privately,  and  came  home,  filling  the 
friends  whom  lie  had  left  behind  with  amazement,  being 
ignt)rant  at  first  what  had  befallen  hini.  He  arrived  in  Boston 
in  Jidy,  175)  1.  Various  were  the  speculations  in  this  country 
in  regard  to  his  return.  But  he  commenced  at  once  his 
labors  as  a  preacher,  travelling  in  several  of  the  states, — 
visited  his  former  friends  in  Philad(>lphia,  where  he  was 
joined  by  his  wife,  who  had  come  home  to  America,  and 
whom  he  freely  forgave.  It  became  evident,  about  thin 
time,  that  his  health  wa.s  greatly  impaired ;  and  an  increasing 
asthma  foretold  a  fatal  termination.  He  came  to  Hartford, 
Connecticut,  in  October,  171)0,  and  raised  a  congregation,  to 
whicti  he  preached  until  ho  could  preach  no  more.  In  April, 
1797,  he  delivered  a  sermon,  under  a  strong  presentiment 
that  it  was  his  last,  from  St.  Paul's  farewell  address  to  the 
elders  of  the  Ephesian  church.  He  never  entered  the  desk 
again.  He  contemplated  his  death  with  serenity  and  joy. 
On  the  morning  of  his  decPKo  '>  mmenccd  sin^'ing  the 
hymn  with  several  of  hl-^  ,—     Farewell,  my  friends 

in  Christ  below,"  but  his  \  uice  soon  faltered,  and  the  torpor 
of  deativ  fell  on  him.  His  frioiids  became  disconcerted,  and 
ceased  to  sing  ;  but  '.o  revived  a  little,  and  encouraged  them 
to  go  on,  joininir  in  fir^i  line  of  each  ver.se,  unui  his  voice 
was  actually  "  iosf  ai  death."  This  was  on  the  18th  of  April, 
1797,  in  the  47th  year  of  his  age.  His  funeral  sermon  was 
preached  bv  Rev.  Dr.  Strong,  of  Hartford,  who  bore  a  frank 
testimony  o  Mr.  Winchester's  excellent  character,  and  his 
final  constancy  in  the  doctrine  he  had  preached. 

The  following  is  the  inscription  on  the  stone  erected  to 
his  memory  :  — 


-,-  .»miiiM0mm^mm>illttK>>tmiti^ 


"m^ 


428 


BIOGRAPHICAL    SKETCHES. 


"  The  General  Convention  of  the  Universal  Churches,  in 
Memory  of  their  dear  departed  Brother,  the  Rev.  Eluanan^ 
Winchester,  erected  this  Monumental  Stone. 

"  He  died  April  18th,  1797,  aged  46  years. 


'Twas  tliinc  to  preach,  with  animated  zeal, 

The  glories  of  tha  resurrection  morn, 
When  sin,  death,  hell,  the  power  of  Christ  shall  feel, 

And  light,  life,  immortality,  be  born." 


I 

4 


SAINT  GENEVIEVE, 

born  at  Nanterre,  about  five  miles  from  Paris,  in  the  year 
423,  about  the  time  of  Pharamond,  the  first  king  of  France. 
St.  Germain,  bishop  of  Auxerre,  observing  in  her,  when  yet 
very  young,  a  particular  disposition  to  sanctity,  advised  her 
to  take  a  vow  of  perpetual  virginity,  which  she  accordingly 
did  in  the  presence  of  the  bishop  of  Paris.  After  the  death 
of  her  parents,  she  went  to  Paris.  The  city  was  about  to  be 
deserted,  when  Attila,  with  his  Huns,  broke  into  France ; 
but  Genevieve  assuied  the  inhabitants  of  complete  security* 
if  they  would  seek  it  by  fervent  prayers.  Attila  took  his 
course  from  Champaigne  to  Orleans,  returned  thence  into 
Champaigne,  without  touching  Paris,  and  was  defeated  in 
451.  By  this  event,  Genevieve's  reputation  was  established. 
In  a  time  of  famine,  she  went  along  the  River  Seine,  from 
city  to  city,  and  soon  returned  with  twelve  large  vessels 
loaded  with  grain,  which  she  distributed  gratuitously  among 
the  sufferers.  This  increased  her  authority,  and  she  was 
highly  honored  by  Merovaeus  and  Chilperic.  Nothing, 
however,  contributed  more  to  her  reputation  for  sanctity,  than 
the  circumstance,  that,  from  her  fifteenth  to  her  fiftieth  year, 
she  ate  nothing  but  barley-bread,  except  that  she  took  some 
beans  every  two  or  three  weeks,  and,  after  her  fiftieth  year, 
some  fish  and  milk.  In  460,  she  built  a  church  over  the 
graves  of  St.  Dionysius  Rusticus  and  Eleutherius,  near  the 
village  of  Chaste ville,  where  Dagobert  afterwards  founded 
-the  abbey  of  St.  Denys.     She  died  in  499  or  501,  and  her 


-  iMaffiii«ii»ffli8m!a«i^rtM8^^ 


m 


*mm 


CHE3. 


Universal  Churches,  in 
er,  the  Rev.  Elhanan, 
il  Stone.  I 

aged  46  years. 


ated  zeal, 

morn, 

of  Christ  shall  feel, 

born." 


VE, 

rom  Paris,  in  the  year 
e  first  king  of  France, 
ving  in  her,  when  yet 
;o  sanctity,  advised  her 
which  she  accprdingly 
Paris.  After  the  death 
le  city  was  about  to  be 
s,  broke  into  France ; 
s  of  complete  security, 
yers.  Attila  took  his 
,  returned  thence  into 
,  and  was  defeated  in 
itation  was  established. 

the  River  Seine,  from 
th  twelve  large  vessels 
ed  gratuitously  among 
Jthority,  and   she    was 

Chilperic.  Nothing, 
tation  for  sanctity,  than 
snth  to  her  fiftieth  year, 
pt  that  she  took  some 
,  after  her  fiftieth  year, 
lilt  a  church  over  the 
1  Elcutherius,  near  the 
ert  afterwards  founded 
in  499  or  501,  and  her 


BIOGUAPHICAL     SKETCHES. 


429 


body  was  placed  in  the  subterraneous  cliapel  which  St.  Denys 
had  consecrated  to  the  apostles  Paul  and  Peter.  Clovis,  by 
her  request,  built  n  church  over  it,  which  was  afterwards 
called  by  her  name,  as  was  also  the  abbey  that  was  founded 
th#re.  Another  church,  consecrated  to  this  saint,  was  built 
adjoining  to  the  church  of  Notre  Dame.  Her  relics  are 
preserved  in  the  former.  The  church  celebrates  the  third 
of  January,  the  day  on  which  she  died,  in  honor  of  her. 


GILBERT  BURNET, 
bishop  of  Salisbury,  was  born  at  Edinburgh,  in  the  year 
1643.  He  was  carefully  educated  by  his  father;  and,  having 
a  strong  constitution  and  a  prodigious  memory,  he  applied 
himself  closely  to  study,  and  acquired  a  great  portion  of 
learning  and  knowledge,  which  he  seemed  to  havo, ready  for 
all  occasions.  He  travelled  through  France,  Itai-',  and  Hol- 
land, where  he  formed  connections  with  many  of  the  greatest 
persons  of  his  time,  by  whom  he  was  much  respected  for  his 
talents  and  virtues.  At  Amsterdam,  he  became  acquainted 
with  the  leading  men  of  the  different  persuasions  tolerated 
in  the  United  Provinces  —  Calvinists,  Arminians,  Lutherans, 
Anabaptists,  Brownists,  Roman  Catholics,  and  Unitarians; 
amongst  each  of  which,  he  used  frequently  to  declare,  he 
met  with  men  of  such  unfeigned  piety  and  virtue,  that  he 
became  strongly  fixed  in  a  principle  of  universal  charity,  and 
an  invincible  abhorrence  of  all  severities  on  account  of  reli- 
gious  opmions. 

The  following  sentiments,  which  he  solemnly  uttered  to- 
wards the  conclusion  of  his  days,  are  very  e..;^ressive  of  the 
nature  and  power  of  true  religion,  and  of  its  influence  upon 
his  own  mind  :  — 

«'  I  recommend,"  he  observes,  "  to  all  sorts  of  men,  in  the 
most  serious  manner,  the  study  and  practice  of  religion,  as 
that  which  is  the  most  important  of  all  things,  and  which  is 
both  the  light  of  the  world,  and  the  salt  of  the  earth. 

«•  Nothing  so  opens  our  faculties,  and  composes  and  directs 


"»•" 


430 


BIOQRAPHICAL.     SKETCHES. 


the  whole  man,  as  an  inward  sense  of  God ;  of  his  authority 
over  us;  of  the  laws  he  has  set  us;  of  his  eye  ever  upon  us; 
of  his  hearing  our  prayers,  assisting  our  endeavors,  watching 
over  our  concerns ;  of  his  being  to  judge,  and  reward '  or 
punish,  us  in  another  state,  according  to  what  we  have  ddne 
in  this.  Nothing  will  give  us  such  a  detestation  of  sin,  tad 
such  a  sense  of  the  goodness  of  God,  and  of  our  obligatktns 
to  holiness,  as  a  right  understanding  and  firm  belief  of  the 
Christian  relision. 

"  By  living  according  to  the  rules  of  religion,  a  man  be- 
comes the  wisest,  the  best,  and  the  happiest  creature  that 
he  is  capable  of  being.  Honest  industry,  the  employing 
of  time  well,  a  constant  sobriety,  an  undehled  purity  and 
chastity,  with  continued  serenity,  are  the  best  preservatives, 
too,  of  life  and  health ;  so  that,  take  a  man  as  an  individual, 
religion  is  his  guard,  his  perfection,  his  beauty,  and  his  glory. 
This  will  make  him  a  light  in  the  world,  shining  brightly, 
and  enlightening  many  round  about  him. 

"  Thus  religion,  if  truly  received  and  sincerely  adhered  to, 
would  prove  the  greatest  of  all  blessings  to  a  nation.  But  by 
religion  I  understand  something  more  than  receiving  partic- 
ular doctrines,  though  ever  so  true,  or  professing  them,  and 
engaging  to.  support  them,  even  with  zeal  and  eagerness. 
What  signify  the  best  doctrines,  if  rnen  do  not  live  suitably 
to  them;  if  they  have  not  a  due  inflience  upon  their  thoughts 
and  their  lives'!  Men  of  bad  liven,  with  sound  opinions,  are 
self-condemned,  and  lie  under  a  highly-aggravated  guilt. 

"  By  religion  I  do  not  mean*  an  outward  compliance  with 
forms  and  customs,  in  going  to  church,  to  prayjrs,  to  ser- 
mons, and  to  sacraments,  with  an  external  show  of  devotion ; 
or,  which  is  more,  with  some  inward  forced  good  thoughts, 
in  which  many  satisfy  themselves,  while  these  have  no  visible 
effect  on  their  lives,  nor  any  inward  force  to  control  and 
rectify  their  appetites,  passions,  and  secret  designs.  These 
customary  performances,  how  good  and  useful  soever  when 
understood  and  rij|htly  directed,  are  of  little  value  when  men 
rest  on  them,  and  think,  because  they  do  them,  they  have 


'i 


I 


%i^mmmmm^^^^mm^i^m&^^^^mmmm. 


HES. 

io<l ;  of  his  authority 
his  eye  ever  upon  us ; 
r  endeavors,  watchingf 
udge,  and  reward 'or 
[)  what  we  have  ddne 
etestation  of  sin,  tnd 
nd  of  our  obligations 
nd  firm  belief  of  the 

f  religion,  a  man  be- 
appiest  creature  that 
[istry,  the  employing 
undetiled  purity  and 
le  best  preservatives, 
man  as  an  individual, 
beauty,  and  his  glory, 
rid,  shining  brightly, 
1. 

sincerely  adhered  to, 

to  a  nation.  But  by 
han  receiving  partic- 
professing  them,  and 

zeal  and  eagerness. 

do  not  live  suitably 
e  upon  their  thoughts 
h  sound  opinions,  are 
aggravated  guilt, 
rard  compliance  with 
h,  to  prayjrs,  to  ser- 
ial show  of  devotion ; 
>rced  good  thoughts, 

these  have  no  visible 
force  to  control  and 
:ret  designs.     These 

useful  soever  when 
ittle  value  when  men 

do  them,  they  have 


/ 


ayiimm.»»iis 


BIOGRAPHICAL    SKETCHES. 


431 


acquitted  themselves  of  their  duty,  though  they  still  continue 
proud,  covetous,  full  of  deceit,  envy,  and  malice.  Even  secret 
prayers,  the  most  effectual  mean.s,  are  designed  for  a  higher 
end ;  which  is,  to  possess  our  minds  with  such  a  constant 
and  present  sense  of  divine  truths,  as  may  make  these  live 
in  us,  and  govern  us,  and  draw  down  such  assistance,  as  to 
exalt  and  sanctify  our  natures. 

"  So  that,  by  relicrion,  I  mean  such  a  sense  of  divine  truth 
ns  enters  into  a  man,  and  becomes  the  spring  of  a  new  nature 
Ivitliiii  him ;  reforming  his  thoughts  and  designs ;  purifyintr 
his  heart;  sanctifying  and  governing  his  whole  deportment', 
his  words  as  well  as  his  actions ;  convincing  him  that  it  is 
not  enough  not  to  be  scandalously  vicious,  or  to  be  innocent 
in  his  conversation,  but  that  he  must  be  entirely,  uniformly, 
and  constantly,  pure  and  virtuous,  animated  with  zeal  to  be 
still  better  bp'!  *'etter,  more  eminently  good  and  exemplary. 

"  This  i  religion,  which  is  the  perfection  of  human 

nature,  anl  ■  joy  and  delight  of  every  one  that  feels  it 
active  and  strong  within  him.  It  is  true,  this  is  not  arrived 
at  all  at  once,  and  it  will  have  an  unhappy  alloy,  hanj'ina 
long  even  about  a  good  man ;  but,  as  those  ill  mixtures  are 
thp.  perpetual  grief  of  his  soul,  so  that  it  is  his  chief  caro  to 
watch  over  and  to  mortify  them,  he  will  be  in  a  continual  - 
progress,  still  gaining  ground  upon  himself;  and  as  he  attains 
to  a  degree  of  purity,  he  will  find  a  noble  flame  of  life  and 
joy  growing  up  in  him.  Of  this  I  write  with  a  greater  con- 
cern and  emotion,  because  I  have  felt  it  to  be  the  true,  and 
indeed,  the  only  joy  which  runs  through  a  man's  heart  and 
life.  It  is  this  which  has  been,  for  many  years,  my  greatest 
suppo-t.  I  rejoice  daily  in  it.  I  feel  from  it  the  earnest  of 
that  supreme  joy  which  I  want  and  long  for ;  and  I  am  sure 
there  is  nothing  else  which  can  afford  any  true  and  complete 
happiness." 

This  eminent  scholar,  Christian,  and  divine,  departed  this 
life  on  the  seventeenth  of  March,  1714. 


f 


THEOLOGICAL  SCHOOLS. 


Name. 


Banjor  Tlieol.  Heminary, 
'i'lioiiiaatun  'I'lieul.  Inn. 
Giliiianioii  Tlieol.  Som. 
'riiciilujjical  Seniinarv, 
Divinity  Sell.,  Hiirv.  'Univ. 
Tliuoli;mcal  timtitiition, 
Thcol.  Dcp.  Yuli!  College, 
Theol.  Injt.  of  Conn. 
Tliuol.  Inst.  Epis.  Uliurcli, 
New  York  Tlieol.  Sum. 
'I  lieol.  tjtiin.  of  Auburn, 
Hmi.iiton  Lit.  anil  Tli.  Inat. 
Uirlivick  8uiniiiary, 
Thfol.  Sem.  As.  Kef.  Cli. 
I'll,  aiiiii.  Dutch  Roi;  Cli. 
Tlieol.  Sem.  Pr.  Cli.  U.  S. 
Bom.  Luth.  Ch.  V.  Stutea, 
German  Reformed, 
Weal.  Thcol.  Seminary, 
Thiologiciil  School, 
Tlicoloi;ic:i|  Seniinarv, 
iMcrcersliuri  Theol.  Sem. 
E|ii«.  Theof.  Scli.^ol  of  Vu. 
Union  Thool.  Seniinarv, 
Virainiii  B  ptist  Seminary, 
Boutlieni  'Iheul.  Seminary, 
Tliiiolosiciil  Seniiiuiry, 
Furm  in  Theol.  Seminary, 
Lit.  anil  Theol.  Seminary, 
Souili-VVest.  Theol.  Sem. 
Lane  Seminary, 
Theol.  Dep.  ken.  rolleic, 
Theol.  Hep.  W< ..  rtet.  Cof. 
Tlieoluvical  Bcbiwl, 
Granville  Thcol.  Dep. 
Om.-.'in  Theol.  Dep. 
Indi.ina  '\  neol.  Seminary, 
AUiiii  Thcol.  Seminary, 
CarlinvillL'  Theol.  Sem. 
Tlieol.  Dop.  Marion  Col. 


Bangor,  ^Ic. 

'J'humaHtoh,  ilo. 
(silinanton,  N.  H. 
Andovor,  MaSR, 
Canibriilge,  do. 
Newton,  do. 

N.  Haven,       Ct. 
E.  Windiior,    do. 
New  York,  N.  \ . 
do.  do. 

Auburn,  do. 

H<imiltiin,  do. 
Hartwick,  do. 
Newburgh,  do. 
N.Br'ivick.N.J. 
Princeton,  do. 
Gettysburg,  Pa. 
York,  do. 

Alleghany  T.  do. 
Canoiishurg,  do. 
Pittsburg,  do. 
Mercersburg,  do. 
Fairfax  Co.  Va. 
Pr.  Kd.  Co.  do. 
Kichmnnd,  do. 
Columbia,  S,  C. 
Lexington,  do. 
High  Hilln,  do. 
Katon,  Gil. 

Maryvillc,  Ten 
Ciniinniiti,  Ohio. 
Gambler,  do. 
HuiIhoii,  do. 

Coluinbu*,  do. 
Granville,  do. 
Oberlin,  do. 

S.  H. mover.  In. 
Upper  Alton,  II. 
Curlinville,  do, 
N.  Palmyra,  Mo. 


Prot.  Epia. 

Preshyt. 

Kaptinl, 

Presbyt. 

Lutlieran, 

Baptist, 

Baptist, 

Preabyt. 

Picsbyt. 

Prot.  £pii. 

Prei^byt. 

Lutheran, 

U.ipiist, 

Praahyt. 

rteabyt. 

Baptiit, 

l'rc."hyl. 

Pteshyt, 


For  a  notic*  of  the  Roman  Catholic  seminarisi ,  see  page  335, 


PROGRESS  OF  CHRISTIANITY. 
M.  Laffom  de  Ladebat,  of  France,  computes  the  number  of  Chris- 
tians, in  each  century,  since  the  Christian  era,  aa  follows :  — 


10th  ceutury, 50,000,000 


1st  century, 500,000 

Sd   "    2.000,000 

3d   "   5,000,000 

4tli   "   10,000,000 

5lh   "    15,000,000 

6th   "    30,000,000 

'Tlh      "        25,000,000 

8th      "        30,000,000 

9th      "        40,000,000 

Since  the  commencement  of  the  nineteenth  century,  the  number  of 
Christians  has  increased,  with  great  rapidity,  in  all  parts  of  the  world. 


11th 
i2th 
i:Uh 
14th 
15th 
16th 
17th 
18th 


wnwyii   III  i^iiii. 


iia- 

Com. 

?■=? 

9    . 

Volo 

0|Kra- 
lioii. 

'f^ 

tf  1     i 

Itjiti 

3     43 

13« 

te 

1837 

2     23 

1835 
11*03 

3      uii 
5    143 

SI 
785 

n,oOD 

lit. 

ltil6 

2     27 

lUI 

^^^ 

1825 

:)     33 

137 

itaa 

3      til 

245 

1.  3U0 

liU't 

3     Sit 

37 

4,000 

s. 

1817 

5      74 

181) 

127TO 

ifciyo 

4    J29 

lb31 

4      71 

344 

a,o« 

183« 

4      27 

124 

2,250 

1 

181ti 

2       3 

1,010 

Ch. 

IKIU 

3      11 

4,000 

>f. 

1784 

3     30 

17S 

1812 

5    J 13 

714 

7,000 

182(> 

3     3b 

13(1 

7,000 

n. 

1825 

2    ao 

18S8 

a    31 

175 

C,000 

2      22 

4/ 

l.bOO 

r. 

1828 

1      lU 

a. 

1822 

4      43 

181. 

4,000 

1824 

3     20 

175 

4,000 

18US 

3      bl 

1,100 

luai 

3      lb 

fi2 

3,730 

1635 

£      10 

20 

1,800' 

2      3U 

3U 

1,000 

1831 

10 

1821 

2      24 

90 

6,030 

18211 

3      OJ 

43 

10,oOO 

1. 

1828 

3      10 
3      14 

C 

1 

1832 

2       6 

SOO 

1834 

4      56 

<  -x. 

1835 

2  ,;!> 

f^ 

t 

1838 

1 

roo 

irisa,  s«e  page  323. 


'lANITY. 

utes  the  number  of  Chris' 

1,  as  follows :  — 

tury, 50,000,000 

"       60,000,000 

"       70,000,000 

"       75,000,000 

"       ....80,000,000 

"       100,000,000 

"     ia5,ooo,ooo 

"       155,000,000 

"       200,000,000 

h  century,  the  numb«r  of 
,  in  all  ports  of  the  world. 


!(     i 


II L 


